Chinese
使有人，以色猗色，欲得度者，未之有也。其沙门梵志，欢喜于色，更诸情欲，睹色患证，欲得离色，拔其所情，则睹如有。等观诸色，劝化诸人，令度彼岸，知色所猗，舍于诸色，则可得也。” 佛告诸比丘：“何等为痛痒所更乐乎舍诸习耶？于是比丘寂于诸欲，离于诸恶不善之法，有念有想，独处晏然，行第一禅。设使比丘，获此第一禅者，则不贪己，不著于彼，则无有争、心不怀恚，是为比丘痛痒乐无瞋怒。吾无所恨，为乐痛痒，是为乐习所观、乐彼灭诸想、乐内念寂然，其心为一，无念无行志寂逮安，是为第二禅。假使比丘，行第二禅不贪己，不着彼心增减，彼欲欢喜观无欲行，常以寂定，业身则安，如圣所演，常观意定，行第三禅。假使比丘，行第三禅，是痛痒所乐，彼则除苦、蠲除所安，前所更历可不可意，无苦无乐，观其志定，具足清净。假使比丘，行第四禅，是为痛痒所乐。 “复次，比丘！缘痛生乐可意之欲，是为痒所乐。何等为痛之忧患？因痛生患，忧恼之愦，是痛忧患。又痛痒，无常之苦、别离之法。其法都痛痒，起无常苦，致别离法，是为痛痒之患。何等为离痛？其于痛痒，断诸贪欲，是为离欲。其有沙门梵志，晓了痛痒诸所更乐，都致忧患，不舍诸爱欲，审知如有，而猗痛痒 现代汉语译本： ‘如果有人，因为贪恋美色而想获得解脱，这是不可能的。那些沙门（Śrāmaṇa，出家修行者）和梵志（Brāhmaṇa，婆罗门修行者），沉溺于美色，不断滋生各种情欲，即使看到了美色带来的祸患，想要脱离美色，断除他们的情欲，也只会看到‘有’（bhava，存在）。他们平等地看待各种美色，劝导其他人，让他们到达彼岸（解脱），只有认识到美色所依赖的，舍弃各种美色，才能获得解脱。’ 佛陀（Buddha）告诉众比丘（bhikkhu，出家弟子）: ‘什么才是苦乐所带来的真正的快乐，从而舍弃各种习气呢？当比丘寂静于各种欲望，远离各种邪恶不善的法，保持正念和思考，独自安静地居住，修行第一禅（dhyāna，禅定）。如果比丘获得了这第一禅，就不会贪恋自己，也不会执着于外物，这样就不会有争斗，内心也不会怀有嗔恨，这就是比丘在苦乐中获得的无嗔怒的快乐。我没有什么可遗憾的，因为我享受苦乐，这就是享受习气所带来的快乐，享受灭除各种想法的快乐，享受内心正念寂静的快乐，他的心达到统一，没有杂念，意志寂静，达到安宁，这就是第二禅。假如比丘修行第二禅，不贪恋自己，不执着于外物，内心没有增减，他会喜欢观察没有欲望的行为，经常保持寂静，身体就会安稳，就像圣人所说的那样，经常观察意念的安定，修行第三禅。假如比丘修行第三禅，这就是苦乐所带来的快乐，他会消除痛苦，去除不安，之前所经历的无论是可意的还是不可意的，都没有痛苦也没有快乐，观察他的意志安定，具足清净。假如比丘修行第四禅，这就是苦乐所带来的快乐。’ ‘此外，比丘！因为痛苦而产生快乐，产生可意的欲望，这就是痒所带来的快乐。什么是痛苦所带来的忧患呢？因为痛苦而产生祸患，忧愁烦恼的困扰，这就是痛苦的忧患。而且痛苦和快乐，都是无常的，是会分离的。这些法都导致痛苦和快乐，产生无常的痛苦，导致分离，这就是痛苦和快乐的祸患。什么是脱离痛苦呢？对于痛苦和快乐，断除各种贪欲，这就是脱离欲望。那些沙门和梵志，了解痛苦和快乐所带来的各种享受，最终导致忧患，不舍弃各种爱欲，仔细地知道‘有’（bhava，存在），却依赖于痛苦和快乐。’
English
English version: 'If someone seeks liberation by clinging to beauty, it is impossible. Those Śrāmaṇas (ascetics) and Brāhmaṇas (priests) who delight in beauty, constantly generating various desires, even if they see the suffering caused by beauty and wish to escape it, to sever their desires, they will only see ‘bhava’ (existence). They regard all forms of beauty equally, exhorting others to reach the other shore (liberation), but only by recognizing what beauty depends on, by abandoning all forms of beauty, can liberation be attained.' The Buddha (Buddha) said to the bhikkhus (monks): 'What is the true joy experienced through pain and pleasure, that leads to the abandonment of all habits? When a bhikkhu is secluded from all desires, detached from all evil and unwholesome dharmas, maintaining mindfulness and thought, dwelling alone in tranquility, practicing the first dhyāna (meditative absorption). If a bhikkhu attains this first dhyāna, he will not be greedy for himself, nor attached to external things, thus there will be no strife, and his heart will not harbor anger, this is the joy of a bhikkhu in pain and pleasure, free from anger. I have nothing to regret, because I enjoy pain and pleasure, this is enjoying the pleasure brought about by habits, enjoying the pleasure of extinguishing all thoughts, enjoying the pleasure of inner mindfulness and tranquility, his mind reaches unity, without distractions, his will is tranquil, attaining peace, this is the second dhyāna. Suppose a bhikkhu practices the second dhyāna, not being greedy for himself, not being attached to external things, his mind neither increasing nor decreasing, he will delight in observing desireless actions, constantly maintaining tranquility, his body will be stable, as the sages have said, constantly observing the stability of the mind, practicing the third dhyāna. Suppose a bhikkhu practices the third dhyāna, this is the joy brought about by pain and pleasure, he will eliminate suffering, remove unease, whatever he has experienced before, whether pleasant or unpleasant, there is neither pain nor pleasure, observing his will is stable, fully pure. Suppose a bhikkhu practices the fourth dhyāna, this is the joy brought about by pain and pleasure.' 'Furthermore, bhikkhus! Because of pain, pleasure arises, generating agreeable desires, this is the pleasure brought about by itching. What is the suffering caused by pain? Because of pain, suffering arises, the distress of sorrow and affliction, this is the suffering of pain. Moreover, pain and pleasure are both impermanent, subject to separation. These dharmas all lead to pain and pleasure, generating impermanent suffering, leading to separation, this is the suffering of pain and pleasure. What is the escape from pain? Regarding pain and pleasure, severing all greed, this is escaping desire. Those Śrāmaṇas and Brāhmaṇas who understand the various enjoyments brought about by pain and pleasure, ultimately leading to suffering, not abandoning various desires, carefully knowing ‘bhava’ (existence), yet relying on pain and pleasure.' --------------------------------------------------------------------------------
Chinese
，劝化众人，度于彼岸，自得成就，济诸猗着，未之有也。其有沙门梵志，睹痛痒所乐，从乐致患，离于爱欲，谛知如有，等观痛痒，而无所猗，劝化余人，令度彼岸，自得成就，并化余人，此事可致，是为舍欢悦。” 如是诸比丘，闻经欢喜。 所欲致患经 现代汉语译本：劝导教化众人，让他们渡到彼岸（涅槃），自己获得成就，却救济不了那些有所执着的人，这是不可能的。如果有沙门（出家修道者）或梵志（婆罗门修行者），观察到痛苦、痒和快乐的根源，因为贪图快乐而招致祸患，远离爱欲，如实知晓事物的真相，平等看待痛苦、痒和快乐，而没有任何执着，并劝导其他人，让他们渡到彼岸（涅槃），自己获得成就，并且教化其他人，这件事是可以做到的，这才是舍弃欢悦（的真正含义）。” 就这样，各位比丘（佛教僧侣）听了这部经，都非常欢喜。 《所欲致患经》
English
English version: 'To exhort and convert the multitude, to deliver them to the other shore (Nirvana), to achieve self-accomplishment, yet fail to rescue those who are attached – this is impossible. If there are Shramanas (wandering ascetics) or Brahmanas (Brahmin ascetics) who observe the source of pain, itching, and pleasure, bring about suffering from the pursuit of pleasure, detach themselves from love and desire, truly know the nature of things as they are, equally regard pain, itching, and pleasure without any attachment, and exhort others to cross over to the other shore (Nirvana), achieving self-accomplishment and also converting others – this is achievable; this is what it means to relinquish joy.' Thus, the Bhikshus (Buddhist monks) rejoiced upon hearing this Sutra. The Sutra on Suffering Arising from Desire --------------------------------------------------------------------------------