諸經要集 12.16

12.16

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."