..續本文上一頁control at once when the goddesses of music joyfully bathing in a pool began to sing.[4] Thus, one should know that sounds as such can result in destruction of peaceful mind.

　　二、诃聲欲者，所謂：箜篌筝笛、絲竹金石音樂之聲；及男女歌詠贊誦等聲；能令凡夫聞即染著，起諸惡業。如五百仙人雪山住，聞甄陀羅女歌聲，即失禅定，心醉狂亂。如是等種種因緣，知聲過罪。

　　The third is to reject the desire for fragrances—such as delicate scent of perfumed men or women, delicious flavor of victuals, miraculous aroma of burning incenses, and so forth. In this world, injudicious people usually fasten to such smells and thus open a door to passions. It was he, a bhikṣu, on one occasion sitting right by a lotus pond, firmly delighting in sweet scents of lotus flowers and thus rising considerable tainted desires inside; the Spirit of the lotus pond appeared tremendously angry and candidly blamed the bhikṣu by asking, “Why did you leave the tree under which you were meditating

　　 What is good for you to sit beside my pond and steal my lotus scents

　　 Do not you realize that you have let the long asleep passions wake again

　　”[5] Hence, be aware of the desire for fragrances, which can crank up attachments.

　　叁、诃香欲者，所謂：男女身香，世間飲食馨香，及一切熏香等；愚人不了香相，聞即愛著，開結使門。如一比丘在蓮華池邊，聞華香氣，心生愛樂，池神即大诃責：「何故偷我香氣？」以著香故，令諸結使臥者皆起。如是等種種因緣，知香過罪。

　　The fourth is to decline the taste-desire. One should not hanker after the pleasures of food, for the taste of bitter, sour, sweet, pungency, salt, or fresh can delude a person”s mind, consequent in unwholesome effects. For example, once a śrāmaṇēra was awfully crazy about the taste of cream; after his death, this caused him to be reborn as an insect living in cream.[6] So, one should know that the taste-desire can generate evil consequence.

　　四、诃味欲者，所謂：苦、酸、甘、辛、鹹、淡等種種飲食肴膳美味，能令凡夫心生染著，起不善業。如一沙彌染著酪味，命終之後，生在酪中，受其蟲身，如是等種種因緣，知味過罪。

　　The final effort is to be made against the desire awakened by touch, that is to say, satiny bodies of men or women, or others alike. In this world, unwise people over and over again find themselves enormously difficult to stay away from this kind of “spell”; they intensely attach to joyance of touch and thus entail the evil karma that prevents the way to Buddhahood. As in this case, once Ekaśṛṅga ṛṣi, an ascetic born of a deer, lost his supernatural powers by first touching prostitute Saṇḍha”s body and then having sex with her. Later, the prostitute ensnared him and rode on his shoulders [back to Vārāṇasī, the holy capital of Kāsī on the Ganges].[7] Therefore, one should know that desire of touch oftentimes leads to great harm.

　　五、诃觸欲者，男女身分柔軟細滑；寒時體溫，熱時體涼，及諸好觸。愚人無智，爲之沈沒，起障道業。如一角仙因觸欲故，遂失神通，爲淫女騎頸。如是等種種因緣，知觸過罪。如上诃欲之法，出《摩诃衍論》中說。複雲：「哀哉衆生！常爲五欲所惱，而猶求之不已。」

　　The aforesaid five efforts of reprimanding five worldly desires originate from Māhaprājna-Pāramita śāstra. The Śāstra also expresses emotionally, “Alas! Ordinary people are continuously annoyed by these five worldly desires; however, ironically enough, they cannot stop seeking these desires even for a single moment.”[8] These five desires will have become stronger if one attaches to—it is much like adding fuel to a fire, the flame of the fire will not be extinguished but no doubt intensified. These five desires bring no happiness, like a dog gnawing a decayed bone. They increase tussles, like cinereous vultures brawling for [a piece of] flesh; they burn away virtuous minds, like a torch burning the hand that is holding it when the wind is contrary; they poison people even more intensive than being bitten by vipers; they are illusory as dreams; they last less than a minute, like hitting two flints, sparks flying off in directions and vanishing in no time. In short, in wise men”s eyes, they are foes, but, on the contrary, delusive people never alert—not until they die—that these five desires are har…

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