..续本文上一页place where businesses and crowds are far away. Three locations are accord with the demands and therefore good for meditating: (1) unoccupied mountains; (2) forests where the dhūta inhabit—about 1.5 or two kilometers far from villages, as to avert the noises of livestock; and (3), the peaceful monasteries removed from laity.
第三、得闲居静处。闲者，不作众事，名之为闲。无愦闹故，名之为静。有三处可修禅定：一者、深山绝人之处。二者、头陀兰若之处；离于聚落极近三四里，此则放牧声绝，无诸愦闹。三者、远白衣住处，清净伽蓝中。皆名闲居静处。
The fourth external condition is to free from the worldly tasks. To do so, there are four respects: (1) occupy not of secular duties; (2) make less communication with relatives and friends; (3) desist skills such as arts and crafts, prohibited enchantments and pinations, medicines and accountancy, etc; and (4), cease activities of worldly chanting, discussing, learning, and so forth. To avoid doing things as such is about to receive less distraction and be much able to concentrate while practicing the meditation.
第四、息诸缘务。有四意：一、息治生缘务，不作有为事业。二、息人间缘务，不追寻俗人朋友亲戚知识，断绝人事往还。三、息工巧技术缘务，不作世间工匠技术、医方、禁咒、卜相、书数、算计等事。四、息学问缘务，读诵听学等悉皆弃舍。此为息诸缘务。所以者何？若多缘务，则行道事癈，心乱难摄。
The final external condition is to company with virtue intimates. There are three kinds: (1) those who act as external aids, constantly providing supports; (2) those who practice the same path regularly help and encourage each other; and (3), those who can instruct and lead a meditative practitioner to meditate efficiently by means of employing practical techniques of dhyāna.
So far I have briefly discussed how to embody such five outer conditions fully appealed to a competently progressive meditation.
第五、近善知识。善知识有三：一、外护善知识，经营供养，善能将护行人，不相恼乱。二者、同行善知识，共修一道，互相劝发，不相扰乱。三者、教授善知识，以内外方便禅定法门，示教利喜。略明五种缘务竟。
2. Reprimand Worldly Desires
诃欲第二
To further contemplate on and practice samātha and vipaśyanā meditation, it is necessary to perceive five worldly desires which lead to delusive results. This is the second stage that should be sincerely carried on. The five worldly desires are things seen, heard, smelt, tasted, and touched, arisen from the objects of the five senses, persistently deceiving ordinary people to attach to them. One would not draw any near to them, had one known that these five worldly desires are deadly disadvantages to deliverance. This is called “reprimand worldly desires.”
所言诃欲者，谓五欲也。凡欲坐禅，修习止观，必须诃责。五欲者：是世间色、声、香、味、触；常能诳惑一切凡夫，令生爱着。若能深知过罪，即不亲近，是名诃欲。
The first effort is to be made against outward appearances, such as the good-looking appearances of men or women—lovely eyes, elegant eyebrows, bright-red lips, pearl-white teeth, and so forth; or the brilliant tints of worldly treasures: blue, yellow, orange, white, red, purple, pale green, green, etc. Things as such can swindle the masses to conduct misbehaviors and thus forming evil karmas. Once king Bimbasāra, for instance, attracted by prostitute Avāmbra”s beauty, regardless of dangers, entered his enemy”s territory alone, staying at the prostitute”s bungalow for a while. Also king Udayana cut off five hundred immortals” hands and feet on account of his besotted lust.[1] Alas, seldom does desire for outward appearances involve no disadvantage!
一、诃色欲者，所谓：男女形貌端严，修目长眉，朱唇素齿；及世间宝物，青黄赤白，红紫缥绿，种种妙色；能令愚人见则生爱，作诸恶业。如频婆娑罗王，以色欲故，身入敌国，在淫女阿梵波罗房中；优填王以色染故，截五百仙人手足；如此等种种过罪。
The second is to disapprove of yearning for musical sounds, that is to say, sounds of Konghou,[2] Zheng,[3] bamboo flute, or of instruments made from silk string, copper, or stone; or sounds of male or female singing or intoning, etc. Sounds as such can disturb one”s peaceful mind. To give an example, once there were five hundred immortals living in snowy mountains; for long they remained absolutely clam and peaceful until one day there came Gandharvas, the goddesses of music. The five hundred immortals lost their concentration and total …
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