[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 71.37 # 法苑珠林 71.37 法苑珠林 71.37 - **Language:** Classical Chinese ### [71.37](https://indike.org/pramana/in.bauddha.taisho.2122.71.37) 述曰。夫論五欲者。既有其根便發五欲。繫縛眾生不得解脫。故涅槃經云。凡夫之人五欲所縛。令魔波旬自在將去。如彼獵師擒拊獼猴擔負歸家。善男子。譬如國王安住己界身心安樂。若至他界則得眾苦。一切眾生亦復如是。若能自住於己境界則得安樂。若至他界。則遇惡魔受諸苦惱。自境界者。謂四念處。他境界者。謂五欲也。五欲者。男女身上色聲香味觸等是也。即此五欲希須為義。貪著五塵。名為欲也。并意識觸緣之境。名曰法塵。此之六塵非直名為塵。所行處復得惡賊之名。故涅槃經云。如六大賊能劫一切人民財寶。六塵惡賊亦復如是。能劫一切眾生善財。如六大賊若入人舍。則能劫奪現家所有。不擇好惡。令巨富者忽爾貧窮。是六塵賊亦復如是。若入人根則能劫奪一切善法。善法既盡。貧窮孤露。作一闡提。是故菩薩諦觀六塵如六大賊。 > It is stated: As for the five desires, once their roots exist, they give rise to the five desires, binding sentient beings so they cannot attain liberation. Therefore, the \*Mahāparinirvāṇa-sūtra\* says: 'Ordinary people are bound by the five desires, allowing Māra Pāpīyas to carry them off at will, just as a hunter captures and strikes a monkey, shouldering it and returning home. Good sons, it is like a king residing peacefully in his own realm, whose body and mind are safe and joyful; if he goes to another's realm, he incurs many sufferings. All sentient beings are also like this: if they can abide within their own sphere, they obtain peace and joy; if they go to another's sphere, they encounter evil demons and suffer all kinds of pain and distress. One's own sphere refers to the four stations of mindfulness; another's sphere refers to the five desires.' The five desires are the visible forms, sounds, scents, tastes, and touch on the bodies of men and women. These five desires take yearning and craving as their meaning; coveting and clinging to the five sense objects is called desire. Together with the sphere contacted and conditioned by the mental consciousness, it is called the phenomenon object. These six dust-objects are not merely called 'dust'; where they travel, they also acquire the name of 'evil thieves'. Therefore, the \*Mahāparinirvāṇa-sūtra\* says: 'Just as six great thieves can rob all people of their wealth and treasures, the evil thieves of the six dust-objects are also like this, capable of robbing all sentient beings of their wealth of good. Just as six great thieves, if they enter a person's house, can plunder all that the house currently holds without distinguishing between good or bad, causing the immensely wealthy to suddenly become impoverished, these thieves of the six dust-objects are also like this: if they enter a person's faculties, they can plunder all good dharmas. Once good dharmas are exhausted, one becomes impoverished, destitute, and an icchantika. Therefore, the bodhisattva closely contemplates the six dust-objects as six great thieves.' > — English (machine translation) (machine translation) - [Previous: 71.36](https://indike.org/pramana/in.bauddha.taisho.2122.71.36) - [Next: 71.38](https://indike.org/pramana/in.bauddha.taisho.2122.71.38) - [Up: 71](https://indike.org/pramana/in.bauddha.taisho.2122.71) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.71.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.71.37](https://indike.org/pramana/in.bauddha.taisho.2122.71.37) · Pramāṇa