諸經要集 14.26

14.26

Now, the sounds of lust corrupt virtue; the wise do not engage in them. The forms of desire bewilder the spirit; the sages have all abandoned them. Thus King You of Zhou lost his state, truly the fault of his trust in Baosi; Duke Xian of Jin brought ruin to his house, verily the crime of Liji. Atop Mount Ekaśṛṅga, [the rishi] did not perceive the shame of having his neck ridden; as his expectation lay in the court, how could he realize the anguish of burning his body? All this is because the sentient beings of the desire realm do not cultivate contemplative understanding, and are unable to sever or subdue the afflictions that bind them to the plane [of existence]. Moreover, among earth, water, fire, and wind, which is the master? Body, feelings, mind, and dharmas are by their original nature completely empty. Thin skin and thick skin wrap around impurity; the stomach and the bowels are foul beyond description. They constantly tend to drag people down into the three evil destinies. Therefore, great bodhisattva beings constantly cultivate contemplative practice: foul orifices discharge and overflow, filling the entire body; the enemy thieves of the six sense objects constantly harass and disturb; the caṇḍālas of the five aggregates can hardly be approached. Ordinary worldlings are deluded and give free rein to this greedy infatuation; they falsely view seductive appearances and cling to fleeting charms—white teeth, vermilion lips, long brows, and high topknots, moving with graceful shadows and enhancing their alluring beauty. Thus untying the jade pendant by the Luo River could cause the Prince of Chen to halt his carriage; toying with the pearl by the bend of the Han River led [Zheng] Jiaofu to leave his heart behind. Atop the terrace of Mount Wu, they entrusted their coming and going to clouds and rain; beside the waters of Shugu, they sent their visits back and forth via the flowing springs. Thus was the scent of burning incense made to waft far into Han Shou’s robes, and the music played upon the zither caused [Zhuo Wenjun] to comprehend Sima Xiangru’s intentions from afar. Some became intimate through the deer-skin pillow; some became clandestine through the hung cap. How do they not know that the form is like a mass of foam, its substance like a floating cloud, both inside and out completely empty, dispersing and perishing in an instant? The entire body is impure, the whole frame impermanent; then it is discarded into gutters and ditches to feed ants and crickets. Whenever sentient beings engage in this misconduct, it contravenes the way of Brahmā and obstructs the karma of bodhi; it is the cause of the four destinies and brings about the fruit of the three paths. Thus we know that the root of the three realms of existence is truly caused by the karma of lust, and the retributions of the six destinies specifically stem from the defilement of attachment. Because this moistening karma is especially weighty, the holy prohibitions forbid it. (Below this are four sections).