[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 5.126 # 翻譯名義集 5.126 翻譯名義集 5.126 - **Language:** Classical Chinese ### [5.126](https://indike.org/pramana/in.bauddha.taisho.2131.5.126) 【六賊】原性明靜，因情昏散。狂心若歇，真佛自彰。當知塵識是賊，止觀如兵（禪止心散，觀照心昏）。喻雖遣兵而討賊，法要即賊以成兵。如《楞嚴》曰：「眼耳鼻舌及與身心，六為賊媒，自劫家寶（媒訓謀，謀合二姓名媒。六根能生六識，令著六塵所以六根如媒人也）。」《金光明》云：「猶如世人，馳走空聚，（六根虛假，如空聚落），六賊所害，愚不知避（六塵污染，害智慧命，劫功德財，故名六賊）。亦名六衰。」妙樂云：「衰祇是賊，能損耗故。」《法句經》云：「昔佛在時，有人河邊樹下，學道經二十年，但念六塵（色聲香味觸法），心無寧息。佛知可度，化作沙門，樹下共宿。其夜月明，龜從河出，野干欲噉，龜縮其頭尾及四足，藏於甲中。狗不得便，須臾遠去，龜還入水。道人見此，語沙門曰：『龜有護命之鎧，野干不能得便。』沙門對云：『世人不如此龜，放恣六情，外魔得便。』復說偈曰：『藏六如龜，防意如城。慧與魔戰，勝則無患。須知無為，能殺其賊。』」故《安般守意經》云：「有外無為，有內無為。外無為者，眼不視色（色壞我眼，為恩愛奴。一角大僊，因著色故，頸騎婬女）；耳不聽聲（鼓樂歌笑，聞生惑著，五百仙人，聞女歌聲，皆失禪定）；鼻不受香（種種香氣，動諸結使，愛蓮華香，池神訶責）；口不味味（沙彌味酪，為酪中蟲。何況貪食酒肉葱薤）；身離細滑（《智論》明術婆伽，欲火內發，燒身為灰）；意不妄念。」（《楞嚴》云：「縱滅一切見聞覺知，內守幽閑，猶為法塵分別影事。」《惟無念三昧經》云：「人生世間，所以不得道者，但坐思想穢念多故。一善念者，得善果報；一惡念者，得惡果報。如響應聲，如影隨形，若攝念者，心不放逸。」）內無為者，數息相隨，止觀還淨（此名六妙門：一數息，二隨息，三止，四觀，五還，六淨）。經又問曰：「現有所念，何以無為？」答：「身口為戒，意向道行。雖有所念，本趣無為也。」《無行經》云：「觀身畢竟無，觀受內外空，觀心無所有，觀法但有名。」古德云：「見聞覺知本非因（見色聞聲，覺香味觸，心知六塵），當體虛玄絕妄真，見相不生癡愛業，洞然全是釋迦身。」無機子復述短頌普勸：「人間壽短，地獄苦長，惡須日息，善要時揚。」 > \[Six Thieves\] The original nature is bright and tranquil, but due to emotions it becomes dark and scattered. When the mad mind rests, the true Buddha reveals itself. One should know that the sense objects and consciousnesses are the thieves, while calming and insight are like soldiers (calming stops the mind's scattering, while insight illuminates the mind's darkness). Although by metaphor soldiers are dispatched to suppress thieves, in terms of the Dharma's essential principle, the thieves themselves are turned into soldiers. As the Śūraṅgama Sūtra says: "The eyes, ears, nose, tongue, body, and mind—these six act as matchmakers for thieves, robbing one's own house of its treasures (the character mei \[matchmaker\] is glossed as謀 \[plot/combine\], meaning to arrange the union of two surnames into one. The six sense-bases can produce the six consciousnesses and cause them to cling to the six dust-objects, so the six sense-bases are like matchmakers)." The Suvarṇaprabhāsa Sūtra says: "Like a worldly person racing into an empty village (the six sense-bases are false and empty, like an empty village), harmed by six thieves, foolishly not knowing to avoid them (the six dust-objects cause defilement, harm the life of wisdom, and plunder the wealth of merit, hence they are called the six thieves). They are also called the six declines." Miaole says: "'Decline' is simply the 'thief', because it can deplete and harm." The Dharmapada says: "Long ago, when the Buddha was in the world, there was a man beneath a tree by a river who studied the Way for twenty years, yet he only thought of the six dust-objects (form, sound, scent, taste, touch, and mental phenomena), and his mind had no rest. The Buddha knew he could be saved, transformed himself into a śramaṇa, and lodged under the tree with him. That night the moon was bright, and a turtle came out of the river. A jackal wanted to eat it, so the turtle pulled its head, tail, and four legs in, concealing them inside its shell. The dog found no opening and after a short while went far away, whereupon the turtle returned into the water. Seeing this, the practitioner said to the śramaṇa: 'The turtle has armor that protects its life, so the jackal could find no opening.' The śramaṇa replied: 'Worldly people are not like this turtle; they indulge their six passions, and external māras find an opening.' He then spoke a verse: 'Conceal the six like a turtle; guard the mind like a fortress. Fight māra with wisdom; if you prevail, there is no trouble. You should know that non-action can kill those thieves.'" Therefore the Anban shouyi jing says: "There is external non-action, and there is internal non-action. External non-action means the eye does not look at forms (forms ruin my eyes and make me a slave to affection and love; the Great One-Horned Ṛṣi, because of attachment to form, had a courtesan ride on his neck); the ear does not listen to sounds (when drums, music, songs, and laughter are heard, bewilderment and attachment arise; five hundred ṛṣis, hearing women's singing voices, all lost their dhyāna concentration); the nose does not receive scents (various scents agitate the defilements; a pond-spirit reproved one who loved the scent of lotus flowers); the mouth does not taste flavors (a śrāmaṇera who relished curd became an insect in curd, how much more so with craving meat, wine, onions, and leeks?); the body avoids delicate smoothness (the Mahāprajñāpāramitopadeśa explains that Śubhakarman's inner fire of lust flared up, burning his body to ashes); and the mind does not indulge in delusive thoughts." (The Śūraṅgama Sūtra says: "Even if you extinguish all seeing, hearing, sensing, and knowing, keeping within quiet seclusion, that is still the discriminated shadow of the dust of mental objects." The Wei wunian sanmei jing says: "The reason why people born in the world fail to attain the Way is merely because they sit in contemplation with many defiled thoughts. With one good thought, one receives a good reward; with one evil thought, one receives an evil reward. Just as an echo answers a sound and a shadow follows a form, if one restrains thought, the mind is not heedless.") Internal non-action consists of counting the breaths, following them, calming, insight, returning, and purification (these are called the six wondrous gates: first, counting the breath; second, following the breath; third, calming; fourth, insight; fifth, returning; and sixth, purification). The sūtra further asks: "If thoughts are currently present, how can it be non-action?" The answer says: "Body and speech constitute the precepts, and the mind directs itself toward the practice of the Way. Although there are thoughts, their original direction is toward non-action." The Wuxing jing says: "Contemplate the body as ultimately non-existent; contemplate feelings as empty inside and outside; contemplate the mind as having nothing; contemplate dharmas as merely possessing names." An ancient worthy said: "Seeing, hearing, sensing, and knowing are originally not causes (seeing forms, hearing sounds, sensing scents, flavors, and tangibles, and the mind knowing the six dust-objects); their actual substance is empty and profound, transcending delusion and truth. When encountering appearances, no deeds of delusion or craving are produced, and all is completely and clearly the body of Śākyamuni." Wujizi further recited a short verse to exhort all: "Human life is short; hell's suffering is long. Evil must cease daily; good must always be raised up." > — English (machine translation) (machine translation) - [Previous: 5.125](https://indike.org/pramana/in.bauddha.taisho.2131.5.125) - [Next: 5.127](https://indike.org/pramana/in.bauddha.taisho.2131.5.127) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2131.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.5.126) — English, machine translation ## Linked texts (1) - [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123.10.160) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.5.126](https://indike.org/pramana/in.bauddha.taisho.2131.5.126) · Pramāṇa