諸經要集 12.14

12.14

第三呵欲苦者。如智度論云。行者當呵五欲云。哀哉眾生常為五欲所惱。而求之不已將墜大坑。得之轉劇如火炙疥。五欲無益如狗齩骨。五欲增諍如烏競肉。五欲燒人如逆風執炬。五欲害人如踐惡蛇。五欲無實如夢所得。五欲不久如假借須臾。世人愚惑。貪著五欲至死不捨。為之後世受無量苦。此之五欲得時須臾樂。失時為大苦。如蜜塗刀。舐者貪甜不知傷舌。其五欲者。名為色聲香味觸。此之五事禪家正障。若欲修定皆應棄之（上來三門總觀五欲自下五門別呵五欲）。

Third: Rebuking the suffering of desires. As the Dazhidulun states: "A practitioner should rebuke the five desires, saying: 'How lamentable that sentient beings are constantly afflicted by the five desires, yet seek them without cease, about to plunge into a great pit! When obtained, they become ever more severe, like fire scorching a scabies rash. The five desires are of no benefit, like a dog gnawing a bone. The five desires increase contention, like crows fighting over meat. The five desires burn people, like holding a torch against the wind. The five desires harm people, like treading on a vicious snake. The five desires have no reality, like what is gained in a dream. The five desires do not last, like something borrowed for a brief moment. Foolish and deluded worldly people greedily cling to the five desires without letting go until death, on account of which they will suffer immeasurable pain in future lives. When these five desires are obtained, there is momentary joy; when lost, there is great suffering. They are like a knife smeared with honey: the one who licks it covets the sweetness, unaware that it cuts the tongue.' These five desires are called form, sound, smell, taste, and touch. These five things are the direct hindrances for the meditator; if one wishes to cultivate concentration, they must all be abandoned." (The preceding three sections generally contemplate the five desires; the following five sections specifically rebuke the five desires.)