諸經要集 12.8

12.8

第一欲繫苦者。夫論五欲者既有其根。便發五欲。繫縛眾生不得解脫。故涅槃經云。凡夫之人五欲所縛。令魔波旬自在將去。如彼獵師。擒捕獼猴擔負歸家。善男子。譬如國王。安住己界身心安樂。若至他界則得眾苦。一切眾生亦復如是。若能自住於己境界。則得安樂。若至他界。則遇惡魔受諸苦惱。自境界者。謂四念處。他境界者。謂五欲也。五欲者。男女身上色聲香味觸等是也。即此五欲希須為義。貪著五塵名為欲也。并意識觸緣之境。名曰法塵。此之六塵非直名為魔所行處。復得惡賊之名。故涅槃經云。如六大賊。能劫一切人民財寶。六塵惡賊亦復如是。能劫一切眾生善財。如大六賊。若入人舍。則能劫奪現家所有。不擇好惡。令巨富者忽爾貧窮。是六塵賊亦復如是。若入人根。則能劫奪一切善法。善法既盡貧窮孤露。作一闡提。是故菩薩。諦觀六塵如六大賊。

First: The suffering of being bound by desires. When discussing the five desires, once their faculties exist, the five desires immediately arise, binding sentient beings so that they cannot attain liberation. Therefore, the Nirvāṇa Sūtra states: "Ordinary beings are bound by the five desires, allowing Māra Pāpīyas to carry them off at will, just as a hunter captures monkeys and carries them home on his back. Good son, it is like a king who remains securely within his own territory, enjoying peace and bliss of body and mind; but if he goes to another's territory, he incurs manifold sufferings. All sentient beings are also just like this: if they can abide within their own domain, they attain peace and bliss; if they go to another's domain, they encounter the evil Māra and undergo manifold sufferings. 'One's own domain' refers to the four bases of mindfulness; 'another's domain' refers to the five desires." The five desires are form, sound, smell, taste, and touch on the bodies of men and women. These five desires have yearning as their meaning; clinging greedily to the five sense objects is called desire. Together with the objects touched and conditioned by the mental consciousness, they are called mind-objects. These six sense objects are not only called the domain where Māra roams; they also earn the name of vicious thieves. Therefore, the Nirvāṇa Sūtra states: "Just as six great thieves are able to plunder the wealth and treasures of all the people, so too are the vicious thieves of the six sense objects: they are able to plunder the good wealth of all sentient beings. Just as the six great thieves, entering a person's house, can plunder all that the family currently possesses without distinguishing good from bad, suddenly reducing the exceedingly wealthy to poverty, so too are the thieves of the six sense objects: entering a person's faculties, they can plunder all good dharmas. When the good dharmas are exhausted, the person is impoverished, destitute, and exposed, becoming an icchantika. Therefore, the bodhisattva clearly observes the six sense objects as six great thieves."