Chinese
大正藏第 17 册 No. 0737 所欲致患经 No. 737 所欲致患经 西晋月支三藏竺法护译 闻如是： 一时，佛游舍卫国，祇树给孤独园，与大比丘众俱，比丘五百。 尔时，诸比丘明旦着衣持钵，入舍卫城。诸外道异学问诸比丘：“沙门！瞿昙何因处患？以何别色、痛痒、思想、生死、识字苦？云何于此诸法，有何差特？有何志愿？何因为成？沙门瞿昙现法云何？何因开化？有所言讲？” 诸比丘闻诸外道所言，无以报答，则从坐起，寻舍退去，各心念言：“如此所说，当从世尊启问咨受，为我分别，寻当奉行。” 时诸比丘分卫已竟，饭食毕讫，更整衣服，往诣佛所。稽首足下，却坐一面，前白世尊，说诸异道所可难问，悉次第说。 于时，世尊告诸比丘：“外道问汝：‘爱欲之事，有何安乐？致何忧患？何从兴致？因何而灭？’汝当答报，诸外道默然，不以言对。” 佛言：“我不见能解此意，分别上义。所以者何？无能及者，非其境界。佛察天上、天下，诸魔、梵天、梵志、诸神及人，能发遣此问，令意欣悦，爱其所乐，为欲所染，耳闻好声，鼻识好香，舌识美味，身识细滑，可意忻悦，志于所乐，为之所染，心贪 现代汉语译本 《所欲致患经》 西晋月支三藏竺法护译 我是这样听说的： 一时，佛陀在舍卫国（Śrāvastī，古印度城市）的祇树给孤独园（Jetavana Anāthapiṇḍika-ārāma，佛陀常住的精舍）游化，与众多大比丘在一起，共有五百比丘。 当时，众比丘清晨穿好衣服，拿着钵，进入舍卫城。一些外道（Tirthika，佛教以外的修行者）和异学（不同于佛教的学说）的人问众比丘：‘沙门（Śrāmaṇa，出家修行者）！乔达摩（Gautama，释迦牟尼佛的姓氏）因何而有苦患？用什么来区分色（rūpa，物质现象）、痛痒（vedanā，感受）、思想（saṃjñā，知觉）、生死（bhava，存在）和识（vijñāna，意识）的苦？对于这些法（dharma，事物、规律）来说，有什么差别？有什么志愿？因何而成就？沙门乔达摩现在教导什么？因何而开化？有什么言论讲说？’ 众比丘听了这些外道的话，无法回答，便从座位上起身，离开那里退了回去，各自心中想：‘这些问题，应当去请问世尊（Bhagavān，佛陀的尊称），请求他的教导，为我们分别解说，我们随后应当奉行。’ 这时，众比丘乞食完毕，用完餐后，整理好衣服，前往佛陀所在的地方。向佛陀的足下顶礼，退到一旁坐下，向前禀告世尊，说了那些异道所提出的难题，全部依次说了出来。 这时，世尊告诉众比丘：‘外道问你们：‘对于爱欲（kāma，感官欲望）之事，有什么安乐？会产生什么忧患？从何处产生？因何而灭？’你们应当回答，让那些外道沉默，无法用言语应对。’ 佛陀说：‘我不认为有人能理解这个意思，分别其中的深奥含义。这是为什么呢？因为没有人能达到那个境界，这不是他们的境界。佛陀观察天上、天下，诸魔（Māra，障碍修行的恶势力）、梵天（Brahmā，色界天的天神）、梵志（Brahmana，婆罗门）、诸神以及人，能够提出这个问题，使他们的心意欣悦，喜爱他们所乐的，被欲望所染污，耳朵听到美好的声音，鼻子闻到美好的香气，舌头尝到美味，身体感受到细致柔滑的触感，感到可意欣悦，心志专注于所乐，被这些所染污，心中贪恋。
English
English version The Sutra on the Afflictions Caused by Desires Translated by Dharmarakṣa, a Tripiṭaka Master from Yuezhi of the Western Jin Dynasty Thus have I heard: At one time, the Buddha was wandering in the country of Śrāvastī, at the Jeta Grove Anāthapiṇḍika-ārāma, together with a large assembly of bhikṣus (monks), five hundred bhikṣus in all. At that time, the bhikṣus, in the morning, put on their robes and carried their bowls, and entered the city of Śrāvastī. Some Tirthikas (non-Buddhist ascetics) and adherents of different doctrines asked the bhikṣus: 'Śrāmaṇas (wandering ascetics)! For what reason does Gautama (the Buddha) experience suffering? What distinguishes the suffering of rūpa (form), vedanā (feeling), saṃjñā (perception), bhava (existence), and vijñāna (consciousness)? Regarding these dharmas (teachings, phenomena), what are their differences? What are their aspirations? What causes their arising? What does Śrāmaṇa Gautama teach in the present? What is the cause of enlightenment? What are his teachings and discourses?' When the bhikṣus heard the words of these Tirthikas, they were unable to answer. Therefore, they rose from their seats, left the place, and retreated, each thinking in their hearts: 'These questions should be asked of the Bhagavan (the Blessed One, the Buddha), seeking his instruction and explanation, which we should then follow.' At that time, the bhikṣus, having finished their alms-round and completed their meal, rearranged their robes and went to the place where the Buddha was. They bowed at his feet, retreated to one side, and sat down. They then reported to the Bhagavan, recounting all the difficult questions posed by the adherents of other paths, explaining them in order. At that time, the Bhagavan told the bhikṣus: 'If the Tirthikas ask you: 'Regarding the matter of kāma (sensual desire), what is its pleasure? What suffering does it cause? From where does it arise? And how does it cease?' You should answer in such a way that those Tirthikas are silenced and unable to respond with words.' The Buddha said: 'I do not see anyone who can understand this meaning, distinguishing its profound significance. Why is that? Because no one can reach that level; it is not their realm. The Buddha observes above and below, all the Māras (demons), Brahmās (gods), Brahmanas (priests), gods, and humans, who are able to raise this question, causing their minds to rejoice, loving what they enjoy, being defiled by desire, their ears hearing pleasant sounds, their noses smelling pleasant fragrances, their tongues tasting delicious flavors, their bodies feeling fine and smooth sensations, feeling agreeable and joyful, their minds focused on what they enjoy, being defiled by these things, their hearts craving.' -------------------------------------------------------------------------------- 于法。是五所欲，从因缘起，心以为乐。”
Chinese
佛告比丘：“何等为所欲之患？其有族姓子随其巧便，立生活业，多所想念。或以伎术，或作长吏，或作画师，或行算术，或复刻镂，或以涂度，或说色事；或以寒冻、或逢暑热饥渴饿死；或触风雨，或遭蚊虻，诸根变乱。趣此诸事，身欲自在，求于财宝，坐起放心，恣意坐于财宝，啼哭愁忧，椎胸郁怫。吾谓是辈，则为痴冥，致无果实，犹是精勤，不离其业，造立屋宅，及诸财贿，以获财宝。设不能获，起无央数忧恼诸患，歌舞将御，得无县官、水、火、盗贼、怨家债主所见夺取，烧没搪揬劫害侵暴，坏乱家居，亡失财宝。彼族姓子心怀此忧，卒值水、火、盗贼、怨家，所见侵夺，愁忧啼哭，不能自胜：‘吾前治生积聚财业，今者霍空，无所依仰。’是为情欲之忧患也。缘欲致爱，放心恣意，致此恼恨。” 佛告诸比丘：“复次，因欲贪爱，所在放心恣意，父说子恶，子说父恶，母说女恶，女说母恶，兄说弟恶，弟说兄恶，姊说妹恶，妹说姊恶。家室宗族，转相诽谤。是为贪欲之患，因致勤苦，皆由多求，放心恣意，为欲所溺。” 佛告诸比丘：“复次，爱欲之患着爱为本，放心恣意，因贪利故，把持兵仗、引弓捻箭，入军战斗，兴四部兵象马车步， 现代汉语译本：对于法，这五种欲望，从因缘生起，心以此为乐。 佛陀告诉比丘们：‘什么是欲望的祸患呢？那些良家子弟，随着自己的技能，建立生活事业，心中多有思虑。或者凭借技艺，或者担任官吏，或者做画师，或者进行算术，或者从事雕刻，或者从事涂饰，或者谈论美色；或者因为寒冷、或者遭遇暑热饥渴而死；或者遭受风雨，或者遭遇蚊虫叮咬，诸根错乱。追求这些事情，身体想要自在，为了求取财宝，坐卧起立都放纵自己的心意，恣意享受财宝，（一旦失去）就啼哭忧愁，捶胸顿足。我认为这些人，就是愚痴昏昧，导致没有果实，即使是精勤努力，也不离开他的行业，建造房屋住宅，以及各种财物，以获取财宝。如果不能获得，就会产生无数的忧愁烦恼，歌舞宴乐，担心官府、水灾、火灾、盗贼、怨家债主前来夺取，烧毁淹没，抢劫侵害，破坏家庭，丧失财宝。’那些良家子弟心中怀着这些忧虑，突然遭遇水灾、火灾、盗贼、怨家，被他们侵夺，愁苦忧伤啼哭，不能控制自己：‘我以前经营生计积聚财物，现在一下子空了，没有可以依靠的。’这就是情欲的忧患啊。因为欲望而产生贪爱，放纵自己的心意，导致这些恼恨。’ 佛陀告诉各位比丘：‘再次，因为欲望贪爱，在任何地方都放纵自己的心意，父亲说儿子的坏话，儿子说父亲的坏话，母亲说女儿的坏话，女儿说母亲的坏话，哥哥说弟弟的坏话，弟弟说哥哥的坏话，姐姐说妹妹的坏话，妹妹说姐姐的坏话。家庭宗族，互相诽谤。这就是贪欲的祸患，因此导致勤劳辛苦，都是因为贪求过多，放纵自己的心意，被欲望所淹没。’ 佛陀告诉各位比丘：‘再次，爱欲的祸患以执着爱恋为根本，放纵自己的心意，因为贪图利益的缘故，拿着兵器，拉弓搭箭，进入军队战斗，发动四种军队，包括象兵、马兵、车兵、步兵，
English
English version: Regarding the Dharma, these five desires arise from conditions, and the mind takes pleasure in them. The Buddha told the Bhikkhus (monks): 'What are the afflictions of desires? Those sons of good families, according to their skills, establish livelihoods and businesses, with many thoughts in their minds. Some rely on skills, some serve as officials, some become painters, some engage in arithmetic, some carve, some paint, some talk about beautiful things; some die from cold, heat, hunger, or thirst; some suffer from wind and rain, or encounter mosquitoes and gnats, and their senses are disturbed. Pursuing these things, the body desires freedom, seeking wealth and treasures, sitting, standing, and lying down, they indulge their minds, freely enjoying their wealth. (Once lost) they weep and grieve, beat their chests and feel depressed. I say that these people are foolish and ignorant, leading to no fruit, even if they are diligent, they do not leave their occupations, building houses and dwellings, and various possessions, to obtain wealth. If they cannot obtain it, they will generate countless worries and afflictions, singing and dancing, fearing that officials, floods, fires, thieves, enemies, and creditors will come to seize them, burn and submerge them, rob and harm them, destroy their homes, and lose their wealth.' Those sons of good families, harboring these worries in their hearts, suddenly encounter floods, fires, thieves, and enemies, and are invaded and plundered by them, grieving and weeping, unable to control themselves: 'I used to manage my livelihood and accumulate wealth, but now it is all empty, and I have nothing to rely on.' This is the affliction of sensual desire. Because of desire, love arises, indulging one's mind, leading to these resentments.' The Buddha told the Bhikkhus: 'Furthermore, because of desire and greed, indulging one's mind everywhere, fathers speak ill of their sons, sons speak ill of their fathers, mothers speak ill of their daughters, daughters speak ill of their mothers, brothers speak ill of their younger brothers, younger brothers speak ill of their older brothers, older sisters speak ill of their younger sisters, younger sisters speak ill of their older sisters. Families and clans slander each other. This is the affliction of greed, leading to diligence and hardship, all because of excessive seeking, indulging one's mind, and being drowned by desire.' The Buddha told the Bhikkhus: 'Furthermore, the affliction of love and desire has its root in attachment to love, indulging one's mind, and because of greed for profit, holding weapons, drawing bows and nocking arrows, entering into military battles, mobilizing four types of troops, including elephant troops, horse troops, chariot troops, and infantry troops,' --------------------------------------------------------------------------------
Chinese
众兵共斗。是剧罗网，因欲自丧。亲属与亲属，兴起因缘，因贪犯罪，驰走不安，以求财产。或能获财、或不能得、或寻失财，愁忧怀恼，拍膑椎胸而以郁怫：‘吾本多财，今者殚尽。’是为贪欲之患、恩爱之恼，放心恣意，为之所溺。” 佛告诸比丘：“复次，因欲之患着爱为本，放心恣意，父子相怨，母女相憎，夫妇相捐，姊妹怀恨，兄弟相憎，亲属家室自相诽谤。是为贪欲之患恩爱之恼，放心恣意，为之所溺。” 佛告诸比丘：“复次，因欲之患着爱为本，放心恣意，手执利剑，若持刀杖，屏处沙中、若树木间、破坞间，心中怫郁，转相夺命，遥掷火轮，沸油相洒。缘是兴恶，或致困痛、或致死亡。是为贪欲之患，恩爱之恼，放心恣意，为之所溺。” 佛告诸比丘：“复次，因欲之患着爱为本，放心恣意，破他门户，断人寄饷，凿人垣墙，夜行作贼，在藏匿处、或复逃亡，斗争放火。国主觉得，或吏缚束，闭着牢狱，或截耳鼻手足考治掠笞，或断头首，或时住立压踝，鹿弶擎、砖兔窟，或甑或镬汤煮，沸油洒体，是为贪欲之患、恩爱之恼，放心恣意，为之所溺。” 佛告诸比丘：“复次，因欲之患着爱为本，放心恣意，身欲众恶，骂詈冲口，心念毒恶，不护身口，不顾后世。寿命终没 现代汉语译本： 众人互相争斗，就像身陷罗网一样，因为贪欲而自取灭亡。亲属之间，因为贪婪犯罪的因缘而互相争斗，奔波劳碌，不得安宁，为了追求财产。有的人或许能得到财产，有的人或许不能得到，有的人或许会失去财产，因此而忧愁烦恼，捶胸顿足，心中郁闷：‘我原本有很多财产，现在却全部耗尽了。’这就是贪欲带来的祸患、恩爱带来的烦恼，放纵自己的心意，被贪欲所淹没。 佛陀告诉众比丘：‘再者，因为贪欲带来的祸患，以执着于爱为根本，放纵自己的心意，导致父子互相怨恨，母女互相憎恶，夫妻互相抛弃，姐妹心怀怨恨，兄弟互相憎恨，亲属家人之间互相诽谤。这就是贪欲带来的祸患、恩爱带来的烦恼，放纵自己的心意，被贪欲所淹没。’ 佛陀告诉众比丘：‘再者，因为贪欲带来的祸患，以执着于爱为根本，放纵自己的心意，手持锋利的剑，或者拿着刀杖，在偏僻的沙地里、或者树木间、或者破旧的营垒间，心中愤懑，互相残杀，远远地投掷火轮，用沸腾的油互相泼洒。因为这些而造作恶业，或者导致困苦疼痛，或者导致死亡。这就是贪欲带来的祸患、恩爱带来的烦恼，放纵自己的心意，被贪欲所淹没。’ 佛陀告诉众比丘：‘再者，因为贪欲带来的祸患，以执着于爱为根本，放纵自己的心意，破坏他人的门户，截断他人寄托的食物，凿毁他人的墙壁，夜晚做贼，藏匿在隐蔽的地方、或者逃亡，争斗放火。国君发觉了，或者官吏捆绑，关进牢狱，或者割掉耳鼻手足，拷打鞭笞，或者砍掉头颅，或者用木桩压住脚踝，用捕鹿的机关、砖头做的兔子洞来折磨，或者放在甑（zèng）或镬（huò）中用汤煮，用沸腾的油泼洒身体。这就是贪欲带来的祸患、恩爱带来的烦恼，放纵自己的心意，被贪欲所淹没。’ 佛陀告诉众比丘：‘再者，因为贪欲带来的祸患，以执着于爱为根本，放纵自己的心意，身体造作各种恶业，恶语骂人，口出恶言，心中怀有恶毒的想法，不保护自己的身口，不顾及来世。寿命终结