釋氏要覽 3.90

3.90

謂。色聲香味觸也。智論云。五欲名華箭。又名五箭。破種種善事故。行者當訶云。哀哉眾生。常為五欲所惱。而求不已。將墜大坑。得之轉劇。如火炙疥。五欲無益。如狗咬骨。五欲增諍。如鳥競肉。五欲燒人。如逆風執炬。五欲害人。如踐毒蛇。五欲無實。如夢所得。五欲不久。如假借須臾。此五欲。得暫時樂。失時大苦○雜阿含云。闡陀梵志問阿難言。汝以何義於佛教出家。答為斷惡生善。故又問斷何惡。答斷貪欲瞋癡。問此有何過患。答欲愛染著。能生惱亂於現在世增長惡法憂悲苦惱由之。而生未來世中亦復如是。

This refers to sights, sounds, scents, tastes, and tangibles. The Mahāprajñāpāramitopadeśa states: "The five desires are called flower arrows, or the five arrows, because they destroy various wholesome deeds. The practitioner should admonish them, saying: 'Pitiable are sentient beings, who are constantly afflicted by the five desires yet seek them without ceasing; they are about to fall into a great pit! Obtaining them only makes it worse, like warming scabies by the fire. The five desires bring no benefit, like a dog gnawing on a bone. The five desires increase disputes, like birds fighting over meat. The five desires burn people, like carrying a torch against the wind. The five desires harm people, like treading on a poisonous snake. The five desires have no reality, like what is obtained in a dream. The five desires do not last, like something borrowed for a moment. These five desires bring momentary pleasure, but upon their loss, immense suffering.'" The Saṃyuktāgama states: "The brāhmaṇa Channa asked Ānanda: 'For what purpose do you renounce the household life under the Buddha's teaching?' He answered: 'In order to sever evil and generate good.' He further asked: 'What evil is severed?' He answered: 'Severing greed, desire, anger, and delusion.' He asked: 'What fault is there in these?' He answered: 'The taint and attachment of craving and desire can produce vexation and turmoil; in the present life they increase evil phenomena, from which grief, sorrow, suffering, and distress are born; in future lives, it is likewise so.'"