諸經要集 12.16

12.16

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。皆於坐上作舞。不能自安。天鬘菩薩問大迦葉。汝最大耆年。行於頭陀第一。今何故不能制自心。大迦葉答曰。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。如阿修琴。常自出聲。隨意而作。無人彈者。此亦無散心。亦無攝心。是福德報生故。隨意出聲。法身菩薩亦復如是。無所分別。亦無散心。亦無說法相。是無量福智因緣故。

Second: Rebuking the fault of the desire for sound. Sound has no enduring characteristics; heard for a moment, it immediately ceases. Foolish people do not understand that the characteristics of sound are impermanent, mutable, and perishable; therefore, within sounds they falsely give rise to fondness and delight, clinging to sounds that have already passed away with persistent mindfulness. For example, when five hundred ṛṣis were living in the mountains, a kinnarī was bathing in a pool on the Snow Mountains; hearing her singing, they instantly lost their meditative absorption, their minds becoming madly intoxicated and wanton, unable to maintain self-control, losing their virtues, and later falling into the evil destinies. A person of wisdom contemplates the arising and ceasing of sound, how what precedes and what follows do not exist together and cannot reach each other; knowing thus, one is not defiled or attached. For such a person, even the music of the devas cannot disturb him, let alone human sounds. Various causes and conditions such as these are called rebuking the faults of the desire for sound. Therefore, the treatise states: "For example, when five hundred ṛṣis were flying, they heard the singing of kinnara maidens; their minds became attached and madly intoxicated, and all lost their supernormal powers of flight, falling to the ground at once. Furthermore, when the śrāvakas heard King Druma of the Kinnaras playing the lute and singing songs praising the Buddha with the true mark of all dharmas, Mount Sumeru and the various trees all shook at that time. Mahākāśyapa and other great disciples all danced upon their seats, unable to remain still. The bodhisattva Divyamālya asked Mahākāśyapa: 'You are the most senior elder, foremost in practicing the dhūta austerities; why now can you not control your own mind?' Mahākāśyapa answered: 'Regarding all desires of humans and devas, my mind is unmoved. But this is the sound of the reward of the bodhisattva's immeasurable merits, and furthermore is produced by wisdom through supernatural transformation; I cannot withstand it. It is like the winds rising from the eight directions, which cannot move Mount Sumeru; but when the kalpa comes to an end, the vairambhaka wind arrives and blows upon Mount Sumeru, making it like rotten grass. Just as the asura lute constantly produces sound of itself, playing according to one's will without anyone plucking it—this neither has a distracted mind nor a concentrated mind, but because it is born as the reward of merit, it produces sound according to will—so too is the dharmakāya bodhisattva: without discrimination, without a distracted mind, and without the mark of expounding the Dharma, all on account of the causes and conditions of immeasurable merit and wisdom."