法苑珠林 71.46

71.46

第二呵聲欲過者。如聲相不停。暫聞即滅。愚癡之人不解聲相無常變失。故於音聲中妄生好樂。於已過之聲念而生著。如五百仙人在山中住。甄陀羅女於雪山池中浴。聞其歌聲即失禪定。心醉狂逸不能自持。失諸功德後墮惡道。有智之人觀聲生滅。前後不俱無相及者。作如是知。則不染著。若斯人者。諸天音樂尚不能亂。何況人聲。如是等種種因緣。是名呵聲欲過失。故論云。如五百仙人飛行時聞緊陀羅女歌聲。心著狂醉皆失神足。一時墮地。如聲聞聞緊陀羅王屯崙摩彈琴歌聲。以諸法實相讚佛。是時須彌山及諸樹木皆動。大迦葉等諸大弟子。皆於座上作舞不能自安。天鬘菩薩問大迦葉。汝最大耆年行於頭陀第一。今何故不能制心自安。大迦葉答言。我於人天諸欲心不傾動。是菩薩無量功德報聲。復以智慧變化作聲。所不能忍。譬如八方風起不能令須彌山動。若劫盡時毘嵐風。至吹須彌山令如腐草。

Second is reprimanding the fault of the desire for sounds. The characteristics of sound do not abide; the moment they are heard, they perish. Foolish people do not understand that the characteristics of sound are impermanent, mutable, and fleeting; hence they give rise to deluded fondness for sounds and develop attachment by longing for sounds that have already passed. For instance, five hundred ṛṣis were residing in the mountains. A kinnarī was bathing in a pool on the Snow Mountains (Himālaya). Upon hearing her singing, they instantly lost their meditative absorption, became intoxicated and frantic, could not contain themselves, lost their merits, and later fell into the evil destinies. A wise person observes the arising and perishing of sounds: the preceding and succeeding [moments] do not coexist and have no characteristics that reach one another. Knowing this, they are not defiled or attached. To such a person, even heavenly music cannot bring distraction, much less human voices. Various causes and conditions such as these are called reprimanding the faults of the desire for sounds. Thus the treatise says: It is like the five hundred ṛṣis flying through the air who heard the song of a kinnarī; with hearts deeply attached and intoxicated, they all lost their supernormal feet and simultaneously fell to the ground. Or again, when the śrāvakas heard the kinnara king Druma playing the lute and singing in praise of the Buddha through the real mark of all dharmas, Mount Sumeru and all the trees shook at that moment, and Mahākāśyapa and the other great disciples all danced on their seats, unable to compose themselves. The bodhisattva Celestial Garland asked Mahākāśyapa: 'You are the most senior elder and foremost in dhūta practices; why are you now unable to control your mind and keep still?' Mahākāśyapa replied: 'My mind does not waver before any human or heavenly desires. But this is the sound of the retribution of a bodhisattva's limitless merit, and furthermore produced through the transformations of wisdom; I cannot resist it. It is like the winds arising from the eight directions, which cannot move Mount Sumeru; but when the kalpa comes to an end, the vairambha wind arrives and blows Mount Sumeru away as if it were rotten grass.'