淨名經集解關中疏 1.601

1.601

我意謂是帝釋而語之言。善來憍尸迦。雖福應有不當自恣。當觀五欲無常。以求善本。於身命財而修堅法　此三持世不識謬為說法。誡之以自恣。厭之以無常。修之。以三堅生曰。從女弦歌是自恣法也。福有而自恣者。覆為罪之根者也。五欲者五情所欲也。用為自恣寶之。必深覺其無常。然後能以之求善本矣。肇曰。三堅法身命財寶也。若忘身命棄財寶去封累而修是者必獲無極之身無窮之命無盡之財。此三天地焚而不燒。劫數終而不盡。故名堅法。以天帝樂著五欲不慮無常故勸修堅法也。

"I thought that it was Śakra and said to him: 'Welcome, Kauśika! Although you possess merits by retribution, you should not be self-indulgent. You ought to contemplate the impermanence of the five desires in order to seek the roots of goodness, and cultivate the durable dharmas regarding body, life, and wealth.'" This third point shows Dharaṇīṃdhara mistakenly preaching the Dharma without recognizing him, admonishing him against indulgence, turning him away through impermanence, and urging him to cultivate the three durables. Daosheng states: Being followed by women and string music is the practice of self-indulgence. Having merits yet being self-indulgent becomes the root of offenses. The five desires are the desires of the five senses; using them for self-indulgence and treasuring them, one must deeply realize their impermanence, and only then can one use this to seek the roots of goodness. Sengzhao states: The three durable dharmas are the body, life, and the treasures of wealth. If one forgets the body and life, abandons wealth and treasures, eliminates attachments and entanglements, and cultivates these [durables], one will inevitably obtain a boundless body, endless life, and inexhaustible wealth. These three are not burned when heaven and earth catch fire, nor are they exhausted when the cosmic kalpas come to an end; hence they are named durable dharmas. Because the heavenly lord took pleasure in and clung to the five desires without considering impermanence, he exhorted him to cultivate the durable dharmas.