法苑珠林 71.50

71.50

第五呵觸慾過者。此觸是生結使之因。是繫縛心之本。何以故。餘四情各當分。此則遍身染著。以其難捨常作重罪。爾時世尊為諸比丘。說本生因緣。過去久遠世時。波羅柰國山中有一仙人。以仲秋之月。於澡盤中小便。見鹿[麚-(巨-匚)+几]麀合會。婬心即動精流盤中。麀鹿飲之即時有身。月滿生子。形類如人。唯頭有一角。其足似鹿。鹿當產時至仙人庵邊而產。見子是人。以付仙人而去。仙人出時見此鹿子。自念本緣。知是己兒。取已養育。及其年大勤教學問。通十八種大經。又學坐禪。行四無量心得五神通。一時上山值霖雨泥滑。其足不便。躄地破其軍持。又傷其足。便大瞋恚。以軍持盛水。祝令不雨。仙人福德諸龍鬼神皆為不雨。不雨故五穀五果盡皆不生。人民窮乏無復生路。波羅柰王憂愁懊惱。命諸大寮集議雨事。明者議言。我得聞仙人山中有一角仙人。以足不便故上山躄地傷足。瞋祝此雨。令十二年不墮。王思惟言。若十二年不雨。我國了矣。無復人民。王即開募。其有能令仙人失五通。屬我為民者。當分國半治是國。有婬女。名曰扇陀。端正巨富。來應王募。女問諸人。此是人非人。眾人言。是仙人所生。婬女言。若是人者。我能壞之。作是語已。即取金盤盛好寶物。語王言。我當騎此仙人項來。婬女即時求五百乘車。載五百美女。五百鹿車載種種歡喜丸。皆以眾藥草和之。以彩畫令似雜果。及持種種大力美酒色味如水。服樹皮衣行林樹間。以象仙人。於仙人菴邊作草庵而住。一角仙人游行見之。諸女皆出迎逆。好華妙香供養仙人。仙人大喜。諸女以美言敬辭問訊。仙人將入房中坐好床褥。與好淨酒。以為淨水。與歡喜丸。以為菓蓏。食飲飽已。語諸女言。我從生已來初未得如此好果好水。諸女言。我一心行善故天與。我願得此好水好果。仙人問諸女言。汝以何故膚色肥盛。答言。我曹食此好果飲此美水。故肥如此。女白仙人言。汝何以不在此間住。答曰。亦可住耳。女言。可共澡洗。即亦可之。女手柔軟。觸之心動。便與諸女更互相洗。欲心轉生。遂成婬事。即失神通。天為大雨七日七夜。令得歡樂飲食。七日以後酒食皆盡。繼以山水木果。其味不美。更索前者。答言已盡。今當共行。去此不遠。有可得處。仙人言。隨意。即便共出。去城不遠。女便在道中臥言。我極不能復行。仙人言。汝不能行者。騎我項上。當擔汝去。女先遣信白王。王可觀我智能。王勅嚴駕出而觀之。問言。何由得爾。女白王言。我以方便力故今已如此仙人無所復能。令住城中好供養恭敬之。足吾所欲。拜為大臣。住城少日。身轉羸瘦。念禪定心樂厭世欲。王問仙人。汝何不樂。身轉羸瘦。仙人答王。我雖得五欲。常自憶念林間閑靜諸仙游處。不能得去。王自思惟。若能強違其志為苦。苦極則死。本以求除旱患。今已得之。當復何緣強奪其志。即發遣之。既還山中。精進不久。還得五通。佛告諸比丘。其一角仙人者。即我身是也。其婬女者。今耶輸陀羅是。爾時以歡喜丸惑我。我未斷結為之所惑。今復欲以藥歡喜丸惑我。不可得也。以是事故知。細軟觸法能動仙人。何況愚夫。如是等種種因緣。是名呵觸欲過失。如是能呵五欲便除五蓋也。

Fifth is the scolding of the fault of desire for touch. This touch is the cause of the arising of defilements; it is the root of binding the mind. Why is this? The other four sensory feelings each pertain to their respective faculties; this one spreads over the entire body with defiling attachment. Because it is difficult to abandon, one constantly commits grave offenses. At that time, the World-Honoured One spoke to the monks on the karmic conditions of his past lives: 'In the distant past, there was an immortal in the mountains of the kingdom of Vārāṇasī. In the middle month of autumn, he urinated into a washing basin. Seeing a male and female deer copulating, his lustful mind was stirred, and his semen flowed into the basin. A female deer drank it and immediately became pregnant. When her months were complete, she gave birth to an offspring whose form was human-like, except that his head bore a single horn and his feet resembled those of a deer. When the deer was about to give birth, she went beside the immortal's hut and delivered it. Seeing that the offspring was human, she entrusted it to the immortal and departed. When the immortal came out and saw this deer child, he reflected on the previous causes and knew it was his own child. He took it and raised it. When the child grew older, he diligently taught him learning, and he mastered the eighteen great treatises. He also studied seated meditation, practiced the four immeasurables of the mind, and attained the five spiritual penetrations. Once, when ascending the mountain, he encountered prolonged heavy rain and the mud was slippery; his feet were unsuited to it, so he fell to the ground, breaking his kamaṇḍalu and injuring his foot. He then flew into a great rage, filled his kamaṇḍalu with water, and placed a curse that it should not rain. Because of the immortal's merit, the nāgas, ghosts, and spirits all caused it not to rain. Because it did not rain, the five grains and five fruits did not grow at all. The people were destitute and had no means of survival. The king of Vārāṇasī was sorrowful and distressed, and he summoned the high officials to deliberate on the matter of rain. The wise men deliberated, saying: "We have heard that in the mountains of the immortals there is the Single-Horned Immortal. Because his feet are unsuited, when ascending the mountain he fell to the ground, hurt his foot, and angrily cursed the rain, causing it not to fall for twelve years." The king reflected: "If it does not rain for twelve years, my state will be ruined and there will be no people left." The king immediately offered a reward: "Whoever can cause the immortal to lose his five spiritual penetrations and become my subject shall be granted half of the kingdom to govern." There was a courtesan named Śāntā, upright, beautiful, and immensely wealthy, who came to answer the king's recruitment. The woman asked the people, "Is he human or non-human?" The people said, "He was born from an immortal." The courtesan said, "If he is human, I can ruin him." Having said this, she took a golden plate filled with fine treasures and said to the king, "I shall ride on this immortal's neck when I return." The courtesan immediately sought five hundred carriages carrying five hundred beautiful women, and five hundred deer-drawn carts carrying various kinds of sweetmeat balls (modaka), all blended with various medicinal herbs and painted with colors to resemble diverse fruits. She also took various potent, delicious wines that had the color and taste of water. Wearing tree-bark garments, they walked among the forest trees to resemble the immortals. Beside the immortal's hut, she made grass huts and dwelt there. When the Single-Horned Immortal wandered out and saw them, all the women came out to greet him, offering fine flowers and wondrous incense to the immortal. The immortal was greatly delighted. The women greeted and inquired after him with sweet words and respectful phrases. The immortal brought them into his room, seated them on fine mats and cushions, and they gave him fine, pure wine as pure water, and gave him the modakas as fruits and gourds. Having eaten and drunk to fullness, he said to the women, "Since I was born, I have never obtained such fine fruits and fine water." The women said, "Because we single-mindedly practice goodness, Heaven gives them to us; we wish you to obtain this fine water and fine fruits." The immortal asked the women, "For what reason are your complexions plump and flourishing?" They answered, "We eat these fine fruits and drink this delicious water, so we are plump like this." A woman said to the immortal, "Why do you not live here?" He answered, "I could also live here." The woman said, "We can bathe together," and he also agreed to it. The woman's hands were soft, and upon touch his mind was stirred; he then washed mutually with the women. Lustful thoughts arose in turn, and illicit sex was committed; he immediately lost his spiritual penetrations. Heaven then poured heavy rain for seven days and seven nights. They were made to enjoy pleasure, food, and drink. After seven days, the wine and food were exhausted; they were followed by mountain water and tree fruits, whose taste was not delicious. He asked for the former ones again, and they answered that they were exhausted: "Now we should walk together; not far from here is a place where they can be obtained." The immortal said, "As you please." They then set out together. When not far from the city, the woman lay down in the middle of the road, saying, "I am exhausted and can walk no further." The immortal said, "If you cannot walk, ride upon my neck; I shall carry you away." The woman had previously sent a messenger to inform the king: "The king may come to observe my wisdom and ability." The king ordered the royal carriage prepared and went out to observe. He asked, "By what means did you achieve this?" The woman said to the king, "By the power of skillful means, it has now come to this; the immortal has no further abilities." The king had him stay in the city, providing fine offerings and reverence to fulfill what he desired, and appointed him as a great minister. After staying in the city for a few days, his body grew increasingly emaciated, and his mind, longing for meditative stabilization and joy, grew weary of worldly desires. The king asked the immortal, "Why are you not joyful and your body grows increasingly emaciated?" The immortal answered the king, "Although I have obtained the five desires, I constantly remember the quietness of the forest and the places where the immortals wander, yet I am unable to leave." The king thought to himself: "If I forcefully oppose his will, it will cause suffering; when suffering reaches its peak, he will die. Originally, it was to eliminate the drought disaster, and now it has already been achieved; for what reason should I forcibly take away his aspiration?" He then dispatched him back. Having returned to the mountains, through diligence he soon regained his five spiritual penetrations.' The Buddha told the monks: 'The Single-Horned Immortal was myself; the courtesan was Yaśodharā now. At that time, she deluded me with modakas; because I had not cut off defilements, I was deluded by her. Now she again wishes to delude me with medicinal modakas, but it cannot be done.' Through this matter, know that subtle and soft objects of touch can stir even an immortal, how much more so an ordinary fool! Various causes and conditions such as these are called the fault of scolding the desire for touch. If one can thus scold the five desires, one then removes the five hindrances.