翻譯名義集 6.24

6.24

[Rāga]: Here translated as "desire" (欲), with the meaning of longing and craving. That which the five sense faculties desire is called the five desires. The Da zhidu lun says: "Alas, sentient beings! They are constantly tormented by the five desires, yet they seek them unceasingly. These five desires become ever more acute when attained, like roasting scabies with fire. The five desires are of no benefit, like a dog gnawing a dry bone. The five desires increase contention, like crows fighting over meat. The five desires burn a person, like holding a torch against the wind. The five desires harm a person, like treading upon a venomous snake. The five desires lack reality, like gains obtained in a dream. The five desires do not last, being merely borrowed for a moment. Worldly people are foolish and deluded, greedily attached to the five desires and not relinquishing them even unto death; because of this, they undergo immeasurable suffering in future lives. It is like a fool who, coveting fine fruit, climbs a tree to eat it and refuses to come down in time. Another person cuts down the tree; the tree falls, he plunges down, his body and head are broken and destroyed, and he dies in agony." Yet these five desires are distinguished as being within or beyond the realm [of saṃsāra]. As the Da zhidu lun says: "The two vehicles have only severed the five desires within the realm; therefore, worldly five desires cannot move them. Because particular delusions have not yet been eliminated, they are still defiled by the supremely wondrous sights and sounds beyond the realm." Thus Kāśyapa said: "The five desires of the three realms I have already severed completely, and they cannot move my mind. Yet these are the pure and wondrous five desires of the bodhisattvas; regarding these matters, I cannot remain settled." This refers to Kāśyapa being moved by sound beyond the realm. When the heavenly maiden scattered flowers, Śāriputra brushed them away; this refers to being moved by form beyond the realm. Furthermore, distinguishing saṃsāra and nirvāṇa as different—such distinction is also a particular view, which is being deluded by the mental objects of dharmas.