諸經要集 12.19

12.19

第五呵觸欲過者。此觸是結使之因。是縛心之本。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。於澡槃中小便。見麚鹿合會。婬心即動。精流槃中。麚鹿飲之。即時有娠。月滿生子。形類如人。唯頭有一角。其足似鹿。鹿當產時。至仙人菴邊而產。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。值大雨泥滑。其足不便。躄地破其軍持。又傷其足。便大瞋恚。以軍持盛水。呪令不雨。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。命諸大官集議雨事。明者議言。傳聞仙人山中有一角仙人。以足不便故。上山躄地傷足。瞋呪此雨令十二年不墮。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。眾人言。是仙人所生。婬女言。若是人者。我能壞之。作是語已。即取金槃盛好寶物。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。以綵畫令似雜果。及持種種大力美酒。色味如水。服樹皮衣行林樹間。以像仙人。於仙人菴邊。作草菴而住。一角仙人遊行見之。諸女皆出迎逆。好花妙香供養仙人。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。與歡喜丸以為果苽。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。我亦可住耳。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。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遊處。不能去心。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, the rebuke of the fault of craving for touch: this touch is the cause of the fetters and the root of binding the mind. Why? The other four sense objects each correspond to their separate portions, but this one attaches across the entire body; because it is difficult to abandon, one constantly commits grave offenses. At that time, the Bhagavat recounted a jātaka condition for the bhikṣus: In the distant past, there was an ascetic (ṛṣi) in the mountains of the kingdom of Vārāṇasī. In the middle month of autumn, he urinated into a washing basin. Seeing a stag and a doe mating, his lustful mind was moved, and semen flowed into the basin. A doe drank it and immediately became pregnant. When her months were complete, she gave birth to a child whose appearance resembled a human, except that his head had a single horn and his feet were like a deer's. When the doe was about to give birth, she went to the side of the ṛṣi's hut and gave birth. Seeing that the child was human, she entrusted him to the ṛṣi and left. When the ṛṣi came out, he saw this deer-child, reflected on the original cause, and knew it was his own child; he took him in and raised him. When the child grew older, he diligently taught him learning, so that he mastered the eighteen great treatises. He also learned seated meditation, practiced the four immeasurables (apramāṇa), and attained the five supernormal powers (pañcābhijñā). Once, while climbing the mountain, he encountered heavy rain and slippery mud; his feet being unsuitable, he fell to the ground, breaking his kuṇḍikā water pot and injuring his foot. Thereupon, he flew into a great rage, filled his kuṇḍikā with water, and incanted that it should not rain. By the ṛṣi's merit, the dragons, ghosts, and spirits all caused it not to rain for his sake. Because it did not rain, the five grains and five fruits did not grow at all; the people were destitute and had no further means of survival. The king of Vārāṇasī was sorrowful and distressed; he commanded his great ministers to gather and deliberate on the matter of rain. The wise deliberated, saying: 'It is rumored that in the mountains of the ṛṣis there is a Single-Horned Ṛṣi (Ekaśṛṅga). Because his feet are unsuitable, he fell while climbing the mountain and injured his foot; in anger, he cursed the rain, causing it not to fall for twelve years.' The king reflected, saying: 'If it does not rain for twelve years, my kingdom will be finished; there will be no more people.' The king immediately offered a reward: 'Whoever can cause the ṛṣi to lose his five supernormal powers and become my subject shall be granted half the kingdom to govern.' In that kingdom there was a courtesan named Śāntā, who was beautiful and immensely wealthy; she came to answer the king's recruitment. The woman asked the people, 'Is this a human or not?' The crowd said, 'He was born of an ascetic.' The courtesan said, 'If he is human, I can ruin him.' Having spoken thus, she took a golden platter filled with fine treasures and said to the king, 'I shall ride upon the neck of this ṛṣi when I return.' The courtesan immediately sought five hundred carriages carrying five hundred beautiful women, and five hundred deer-carts carrying various sweetmeat balls (modaka), all blended with various medicinal herbs and colored to resemble mixed fruits, along with various highly potent fine wines whose color and taste resembled water. Wearing bark clothing, they moved among the forest trees to resemble ascetics. Beside the ṛṣi's hut, they built a grass hut and dwelt there. When the Single-Horned Ṛṣi was wandering, he saw them. The women all came out to welcome him, offering fine flowers and wondrous fragrances to the ṛṣi. The ṛṣi was greatly pleased. The women inquired after the ṛṣi with sweet words and respectful phrases, brought him into their room to sit on fine bedding, and gave him the fine, clear wine as pure water, and the sweetmeat balls as fruits and melons. Having eaten and drank to his fill, he said to the women, 'Since my birth, I have never obtained such fine fruits and fine water.' The women said, 'We single-mindedly practice goodness; therefore heaven grants us our wish to obtain this fine water and these fine fruits.' The ṛṣi asked the women, 'Why are your complexions so plump and flourishing?' They answered, 'We eat these fine fruits and drink this delicious water; therefore we are plump like this.' A woman addressed the ṛṣi, saying, 'Why do you not live here?' He answered, 'I could live here too.' The woman said, 'We can bathe together,' and he agreed to that as well. The woman's hands were soft, and touching them moved his mind; thereupon, he bathed reciprocally with the women. Desire arose increasingly, and eventually culminated in intercourse. He immediately lost his supernormal powers. Heaven poured down a great rain for seven days and seven nights, allowing them to enjoy food and drink. After seven days, the wine and food were completely exhausted, and were followed by mountain water and tree fruits, whose taste was not delicious. He asked for the previous ones again. They replied, 'They are exhausted. Now we should travel together; not far from here is a place where they can be obtained.' The ṛṣi said, 'As you wish.' Thereupon, they set out together. Not far from the city, the woman lay down on the road, saying, 'I am exhausted and can walk no further.' The ṛṣi said, 'If you cannot walk, ride upon my neck and I will carry you.' The woman had previously sent a messenger to inform the king: 'The king may observe my skill and wisdom.' The king ordered his carriage prepared and went out to observe it. He asked, 'By what means was this achieved?' The woman said to the king, 'By the power of expedients, he is now like this and has no further capabilities.' [The king] had him dwell in the city, providing him with good offerings and reverence, satisfying all his desires, and appointing him a great minister. After staying in the city for a few days, his body grew increasingly emaciated; his mind longing for meditation, he delighted in abandoning worldly desires. The king asked the ṛṣi, 'Why are you unhappy and growing so emaciated?' The ṛṣi answered the king, 'Although I have obtained the five desires, I constantly remember the leisure and quiet of the forest where the ascetics wander; I cannot put it out of my mind.' The king reflected to himself: 'If I forcibly oppose his will, it will cause him suffering; if suffering reaches an extreme, he will die. Originally, I sought to eliminate the calamity of drought; now that it is achieved, for what reason should I forcibly take away his intention?' He immediately dismissed and sent him back. Having returned to the mountains, with vigorous effort he before long regained the five supernormal powers. The Buddha told the bhikṣus: 'That Single-Horned Ṛṣi was myself. That courtesan was Yaśodharā now. At that time, she bewitched me with sweetmeat balls; because I had not yet cut off the fetters, I was bewitched by her. Now she wishes again to bewitch me with medicinal sweetmeat balls, but it is impossible.' From this matter, know that the phenomenon of delicate and soft touch can move even an ascetic, how much more an ordinary fool! Various such circumstances as these are called the rebuke of the fault of craving for touch. Being able to rebuke the five desires in this way, one then eliminates the five hindrances (nīvaraṇa).