T17n0737_所欲致患經
大正藏第 17 冊 No. 0737 所欲致患經
No. 737
所欲致患經
西晉月支三藏竺法護譯
聞如是：
一時，佛游舍衛國，祇樹給孤獨園，與大比丘眾俱，比丘五百。
爾時，諸比丘明旦著衣持缽，入舍衛城。諸外道異學問諸比丘：「沙門！瞿曇何因處患？以何別色、痛癢、思想、生死、識字苦？云何於此諸法，有何差特？有何志愿？何因為成？沙門瞿曇現法雲何？何因開化？有所言講？」
諸比丘聞諸外道所言，無以報答，則從坐起，尋舍退去，各心念言：「如此所說，當從世尊啟問咨受，為我分別，尋當奉行。」
時諸比丘分衛已竟，飯食畢訖，更整衣服，往詣佛所。稽首足下，卻坐一面，前白世尊，說諸異道所可難問，悉次第說。
於時，世尊告諸比丘：「外道問汝：『愛慾之事，有何安樂？致何憂患？何從興致？因何而滅？』汝當答報，諸外道默然，不以言對。」
佛言：「我不見能解此意，分別上義。所以者何？無能及者，非其境界。佛察天上、天下，諸魔、梵天、梵志、諸神及人，能發遣此問，令意欣悅，愛其所樂，為欲所染，耳聞好聲，鼻識好香，舌識美味，身識細滑，可意忻悅，志於所樂，為之所染，心貪
【現代漢語翻譯】 現代漢語譯本 《所欲致患經》
西晉月支三藏竺法護譯
我是這樣聽說的：
一時，佛陀在舍衛國（Śrāvastī，古印度城市）的祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma，佛陀常住的精舍）游化，與眾多大比丘在一起，共有五百比丘。
當時，眾比丘清晨穿好衣服，拿著缽，進入舍衛城。一些外道（Tirthika，佛教以外的修行者）和異學（不同於佛教的學說）的人問眾比丘：『沙門（Śrāmaṇa，出家修行者）！喬達摩（Gautama，釋迦牟尼佛的姓氏）因何而有苦患？用什麼來區分色（rūpa，物質現象）、痛癢（vedanā，感受）、思想（saṃjñā，知覺）、生死（bhava，存在）和識（vijñāna，意識）的苦？對於這些法（dharma，事物、規律）來說，有什麼差別？有什麼志願？因何而成就？沙門喬達摩現在教導什麼？因何而開化？有什麼言論講說？』
眾比丘聽了這些外道的話，無法回答，便從座位上起身，離開那裡退了回去，各自心中想：『這些問題，應當去請問世尊（Bhagavān，佛陀的尊稱），請求他的教導，為我們分別解說，我們隨後應當奉行。』
這時，眾比丘乞食完畢，用完餐后，整理好衣服，前往佛陀所在的地方。向佛陀的足下頂禮，退到一旁坐下，向前稟告世尊，說了那些異道所提出的難題，全部依次說了出來。
這時，世尊告訴眾比丘：『外道問你們：『對於愛慾（kāma，感官慾望）之事，有什麼安樂？會產生什麼憂患？從何處產生？因何而滅？』你們應當回答，讓那些外道沉默，無法用言語應對。』
佛陀說：『我不認為有人能理解這個意思，分別其中的深奧含義。這是為什麼呢？因為沒有人能達到那個境界，這不是他們的境界。佛陀觀察天上、天下，諸魔（Māra，障礙修行的惡勢力）、梵天（Brahmā，色界天的天神）、梵志（Brahmana，婆羅門）、諸神以及人，能夠提出這個問題，使他們的心意欣悅，喜愛他們所樂的，被慾望所染污，耳朵聽到美好的聲音，鼻子聞到美好的香氣，舌頭嚐到美味，身體感受到細緻柔滑的觸感，感到可意欣悅，心志專注于所樂，被這些所染污，心中貪戀。
【English Translation】 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.'
於法。是五所欲，從因緣起，心以為樂。」
佛告比丘：「何等為所欲之患？其有族姓子隨其巧便，立生活業，多所想念。或以伎術，或作長吏，或作畫師，或行算術，或復刻鏤，或以涂度，或說色事；或以寒凍、或逢暑熱飢渴餓死；或觸風雨，或遭蚊虻，諸根變亂。趣此諸事，身欲自在，求于財寶，坐起放心，恣意坐于財寶，啼哭愁憂，椎胸郁怫。吾謂是輩，則為癡冥，致無果實，猶是精勤，不離其業，造立屋宅，及諸財賄，以獲財寶。設不能獲，起無央數憂惱諸患，歌舞將御，得無縣官、水、火、盜賊、怨家債主所見奪取，燒沒搪揬劫害侵暴，壞亂家居，亡失財寶。彼族姓子心懷此憂，卒值水、火、盜賊、怨家，所見侵奪，愁憂啼哭，不能自勝：『吾前治生積聚財業，今者霍空，無所依仰。』是為情慾之憂患也。緣欲致愛，放心恣意，致此惱恨。」
佛告諸比丘：「複次，因欲貪愛，所在放心恣意，父說子惡，子說父惡，母說女惡，女說母惡，兄說弟惡，弟說兄惡，姊說妹惡，妹說姊惡。家室宗族，轉相誹謗。是為貪慾之患，因致勤苦，皆由多求，放心恣意，為欲所溺。」
佛告諸比丘：「複次，愛慾之患著愛為本，放心恣意，因貪利故，把持兵仗、引弓捻箭，入軍戰鬥，興四部兵象馬車步，
【現代漢語翻譯】 現代漢語譯本：對於法，這五種慾望，從因緣生起，心以此為樂。
佛陀告訴比丘們：『什麼是慾望的禍患呢？那些良家子弟，隨著自己的技能，建立生活事業，心中多有思慮。或者憑藉技藝，或者擔任官吏，或者做畫師，或者進行算術，或者從事雕刻，或者從事塗飾，或者談論美色；或者因為寒冷、或者遭遇暑熱飢渴而死；或者遭受風雨，或者遭遇蚊蟲叮咬，諸根錯亂。追求這些事情，身體想要自在，爲了求取財寶，坐臥起立都放縱自己的心意，恣意享受財寶，（一旦失去）就啼哭憂愁，捶胸頓足。我認為這些人，就是愚癡昏昧，導致沒有果實，即使是精勤努力，也不離開他的行業，建造房屋住宅，以及各種財物，以獲取財寶。如果不能獲得，就會產生無數的憂愁煩惱，歌舞宴樂，擔心官府、水災、火災、盜賊、怨家債主前來奪取，燒燬淹沒，搶劫侵害，破壞家庭，喪失財寶。』那些良家子弟心中懷著這些憂慮，突然遭遇水災、火災、盜賊、怨家，被他們侵奪，愁苦憂傷啼哭，不能控制自己：『我以前經營生計積聚財物，現在一下子空了，沒有可以依靠的。』這就是情慾的憂患啊。因為慾望而產生貪愛，放縱自己的心意，導致這些惱恨。』
佛陀告訴各位比丘：『再次，因為慾望貪愛，在任何地方都放縱自己的心意，父親說兒子的壞話，兒子說父親的壞話，母親說女兒的壞話，女兒說母親的壞話，哥哥說弟弟的壞話，弟弟說哥哥的壞話，姐姐說妹妹的壞話，妹妹說姐姐的壞話。家庭宗族，互相誹謗。這就是貪慾的禍患，因此導致勤勞辛苦，都是因為貪求過多，放縱自己的心意，被慾望所淹沒。』
佛陀告訴各位比丘：『再次，愛慾的禍患以執著愛戀為根本，放縱自己的心意，因為貪圖利益的緣故，拿著兵器，拉弓搭箭，進入軍隊戰鬥，發動四種軍隊，包括象兵、馬兵、車兵、步兵，
【English Translation】 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,'
眾兵共鬥。是劇羅網，因欲自喪。親屬與親屬，興起因緣，因貪犯罪，馳走不安，以求財產。或能獲財、或不能得、或尋失財，愁憂懷惱，拍臏椎胸而以郁怫：『吾本多財，今者殫盡。』是為貪慾之患、恩愛之惱，放心恣意，為之所溺。」
佛告諸比丘：「複次，因欲之患著愛為本，放心恣意，父子相怨，母女相憎，夫婦相捐，姊妹懷恨，兄弟相憎，親屬家室自相誹謗。是為貪慾之患恩愛之惱，放心恣意，為之所溺。」
佛告諸比丘：「複次，因欲之患著愛為本，放心恣意，手執利劍，若持刀杖，屏處沙中、若樹木間、破塢間，心中怫鬱，轉相奪命，遙擲火輪，沸油相灑。緣是興惡，或致困痛、或致死亡。是為貪慾之患，恩愛之惱，放心恣意，為之所溺。」
佛告諸比丘：「複次，因欲之患著愛為本，放心恣意，破他門戶，斷人寄餉，鑿人垣墻，夜行作賊，在藏匿處、或復逃亡，鬥爭放火。國主覺得，或吏縛束，閉著牢獄，或截耳鼻手足考治掠笞，或斷頭首，或時住立壓踝，鹿弶擎、磚兔窟，或甑或鑊湯煮，沸油灑體，是為貪慾之患、恩愛之惱，放心恣意，為之所溺。」
佛告諸比丘：「複次，因欲之患著愛為本，放心恣意，身欲眾惡，罵詈衝口，心念毒惡，不護身口，不顧後世。壽命終沒
【現代漢語翻譯】 現代漢語譯本： 眾人互相爭鬥，就像身陷羅網一樣，因為貪慾而自取滅亡。親屬之間，因為貪婪犯罪的因緣而互相爭鬥，奔波勞碌，不得安寧，爲了追求財產。有的人或許能得到財產，有的人或許不能得到，有的人或許會失去財產，因此而憂愁煩惱，捶胸頓足，心中鬱悶：『我原本有很多財產，現在卻全部耗盡了。』這就是貪慾帶來的禍患、恩愛帶來的煩惱，放縱自己的心意，被貪慾所淹沒。
佛陀告訴眾比丘：『再者，因為貪慾帶來的禍患，以執著于愛為根本，放縱自己的心意，導致父子互相怨恨，母女互相憎惡，夫妻互相拋棄，姐妹心懷怨恨，兄弟互相憎恨，親屬家人之間互相誹謗。這就是貪慾帶來的禍患、恩愛帶來的煩惱，放縱自己的心意，被貪慾所淹沒。』
佛陀告訴眾比丘：『再者，因為貪慾帶來的禍患，以執著于愛為根本，放縱自己的心意，手持鋒利的劍，或者拿著刀杖，在偏僻的沙地裡、或者樹木間、或者破舊的營壘間，心中憤懣，互相殘殺，遠遠地投擲火輪，用沸騰的油互相潑灑。因為這些而造作惡業，或者導致困苦疼痛，或者導致死亡。這就是貪慾帶來的禍患、恩愛帶來的煩惱，放縱自己的心意，被貪慾所淹沒。』
佛陀告訴眾比丘：『再者，因為貪慾帶來的禍患，以執著于愛為根本，放縱自己的心意，破壞他人的門戶，截斷他人寄託的食物，鑿毀他人的墻壁，夜晚做賊，藏匿在隱蔽的地方、或者逃亡，爭鬥放火。國君發覺了，或者官吏捆綁，關進牢獄，或者割掉耳鼻手足，拷打鞭笞，或者砍掉頭顱，或者用木樁壓住腳踝，用捕鹿的機關、磚頭做的兔子洞來折磨，或者放在甑（zèng）或鑊（huò）中用湯煮，用沸騰的油潑灑身體。這就是貪慾帶來的禍患、恩愛帶來的煩惱，放縱自己的心意，被貪慾所淹沒。』
佛陀告訴眾比丘：『再者，因為貪慾帶來的禍患，以執著于愛為根本，放縱自己的心意，身體造作各種惡業，惡語罵人，口出惡言，心中懷有惡毒的想法，不保護自己的身口，不顧及來世。壽命終結
【English Translation】 English version: People fight each other like being caught in a net, destroying themselves because of desire. Relatives fight each other due to the causes and conditions of greed and crime, running around restlessly in pursuit of property. Some may obtain wealth, some may not, and some may lose their wealth, causing sorrow and distress, beating their chests and stamping their feet in frustration: 'I used to have a lot of wealth, but now it is all gone.' This is the suffering caused by greed and the distress caused by love, indulging one's mind and being drowned by it.
The Buddha told the monks: 'Furthermore, the suffering caused by desire is rooted in attachment to love, indulging one's mind, causing fathers and sons to resent each other, mothers and daughters to hate each other, husbands and wives to abandon each other, sisters to harbor resentment, brothers to hate each other, and relatives and family members to slander each other. This is the suffering caused by greed and the distress caused by love, indulging one's mind and being drowned by it.'
The Buddha told the monks: 'Furthermore, the suffering caused by desire is rooted in attachment to love, indulging one's mind, holding sharp swords or carrying knives and sticks, in secluded sandy places, or among trees, or in dilapidated camps, with resentment in their hearts, killing each other, throwing fire wheels from afar, and splashing each other with boiling oil. Because of these, they create evil deeds, leading to suffering and pain, or even death. This is the suffering caused by greed and the distress caused by love, indulging one's mind and being drowned by it.'
The Buddha told the monks: 'Furthermore, the suffering caused by desire is rooted in attachment to love, indulging one's mind, breaking into other people's homes, intercepting other people's entrusted food, demolishing other people's walls, acting as thieves at night, hiding in concealed places, or fleeing, fighting and setting fires. When the ruler discovers this, or the officials arrest and bind them, imprisoning them in jail, or cutting off their ears, noses, hands, and feet, torturing and flogging them, or cutting off their heads, or pressing their ankles with wooden stakes, torturing them with deer traps, brick rabbit holes, or boiling them in steamers (甑 (zèng)) or cauldrons (鑊 (huò)), splashing their bodies with boiling oil. This is the suffering caused by greed and the distress caused by love, indulging one's mind and being drowned by it.'
The Buddha told the monks: 'Furthermore, the suffering caused by desire is rooted in attachment to love, indulging one's mind, the body commits various evils, cursing and speaking harsh words, the mind harbors evil thoughts, not protecting one's body and speech, not considering the afterlife. When life ends
，魂神一去，墮于惡趣勤苦之處，晝夜考治，無央數歲。是為貪慾之患、愛慾之惱，放心恣意，為之所溺。」
佛告諸比丘：「複次，何因舍欲能樂斷惡？一切所欲，截諸貪求，刈眾情態，是為舍欲。其有沙門梵志，見愛慾之瑕，因興諸患。審知如有愛慾已，勸助眾人使度于欲。假使勸化，至於解脫。志於愛慾，欲度彼岸，未之有也。若有沙門梵志，樂於愛慾、不觀愛慾之瑕穢者，若能審識情慾，如有無貪諸情，開化眾人，度于彼岸，自度濟彼，則獲此事，如意無疑。其有目睹，於此人所樂，長者家妻，梵志之妻，年十四五、十六二十，不長不短、不粗不細、不白不黑，顏貌姝妙，如樹華茂。」
佛言比丘：「初始目睹，因緣所興可意歡樂，是欲所樂。何等為色因緣之患？於是見女人，年尊老極，年八十若九十、百年、若百二十，頭白齒落，面皺皮緩，身重少氣，拄杖僂行，羸極上氣，行步苦難，身體戰恌。于比丘意云何？極不于端正姝好，顏色證患已現？」
比丘對曰：「唯然，是為色之憂患也。」
佛告諸比丘：「又見女人終亡之後，一日、二日，至五日六日，身色變青，膀脹爛臭，惡露不凈，從九孔出，身中生蟲，蟲還食其肉。于比丘意云何？前時端正，顏色姝妙，今失好貌，變證現
【現代漢語翻譯】 現代漢語譯本：靈魂一旦離去，便會墮入充滿艱辛困苦的惡道，日夜遭受拷打磨難，歷經無數歲月。這就是貪慾的禍患、愛慾的煩惱，放縱自己的心意，就會被它所淹沒。
佛陀告訴眾比丘：『再者，什麼原因能讓人捨棄慾望，從而樂於斷絕惡行呢？那就是斷絕一切慾望，截斷各種貪求，割捨所有情態，這就是捨棄慾望。那些沙門（shā mén，出家修道者）和梵志（fàn zhì，婆羅門修行者），看到愛慾的過失，因此引發各種禍患。確實知道擁有愛慾之後，勸助眾人使他們脫離慾望。假設勸化，直至解脫。執迷於愛慾，想要度過彼岸，這是不可能的。如果沙門和梵志，樂於愛慾，不觀察愛慾的瑕疵污穢，如果能審慎地認識情慾，如同沒有貪慾一樣，開導教化眾人，使他們度過彼岸，自己度過，也救濟他人，就能獲得這樣的成就，如意無疑。他們親眼看到，這個人所喜愛的，長者家的妻子，梵志的妻子，年齡十四五歲、十六二十歲，不高不矮、不胖不瘦、不白不黑，容顏美好，如同樹木開滿鮮花。』
佛陀對比丘們說：『最初親眼看到，因緣所生令人愉悅的歡樂，這就是慾望所帶來的快樂。什麼是色（sè，指美麗的形色）因緣所帶來的禍患呢？於是看到女人，年紀老邁到了極點，八十歲或者九十歲、一百歲、或者一百二十歲，頭髮變白牙齒脫落，面容佈滿皺紋面板鬆弛，身體沉重氣息微弱，拄著枴杖彎腰行走，虛弱至極喘著粗氣，行走困難，身體顫抖搖晃。在比丘們看來如何？極其不端正美好，美麗的容顏已經顯現出衰老的病患？』
比丘們回答說：『是的，這就是色所帶來的憂患啊。』
佛陀告訴眾比丘：『又看到女人去世之後，一天、兩天，到五天六天，身體顏色變成青色，膨脹腐爛發出臭味，污穢不潔的液體從九孔流出，身體里生出蟲子，蟲子反過來吃她的肉。在比丘們看來如何？先前端正美好，容顏嬌美，現在失去美好的容貌，衰敗的跡象顯現。
【English Translation】 English version: Once the soul departs, it falls into the evil realms filled with hardship and suffering, enduring torment day and night for countless years. This is the affliction of greed and the torment of desire. Indulging one's mind will lead to being drowned by it.
The Buddha told the Bhikkhus (bǐ qiū, Buddhist monks): 'Furthermore, what causes one to abandon desire and find joy in cutting off evil? It is to sever all desires, cut off all cravings, and relinquish all emotions. This is the abandonment of desire. Those Shramanas (shā mén, wandering ascetics) and Brahmanas (fàn zhì, Brahmin ascetics) who see the flaws of desire and thus give rise to various afflictions, truly knowing that they possess desire, encourage others to escape from desire, even to the point of liberation. To be attached to desire and wish to cross to the other shore is impossible. If there are Shramanas and Brahmanas who delight in desire and do not observe the flaws and impurities of desire, if they can carefully recognize desire, as if without any greedy emotions, enlighten and teach others to cross to the other shore, liberating themselves and helping others, they will achieve this, undoubtedly as they wish. They have personally witnessed the person who is loved, the wife of the elder, the wife of the Brahmana, aged fourteen or fifteen, sixteen or twenty, neither tall nor short, neither fat nor thin, neither white nor black, with a beautiful face, like a tree full of flowers.'
The Buddha said to the Bhikkhus: 'Initially, seeing with one's own eyes, the pleasant joy arising from conditions, this is the pleasure that desire brings. What are the afflictions caused by the conditions of form (sè, beautiful forms and colors)? It is seeing a woman, extremely old, eighty or ninety, a hundred, or a hundred and twenty years old, with white hair and missing teeth, a face full of wrinkles and loose skin, a heavy body and weak breath, leaning on a cane and walking hunched over, extremely weak and panting, walking with difficulty, the body trembling and shaking. What do the Bhikkhus think? Is she extremely unlovely and unbeautiful, with the signs of aging already manifest?'
The Bhikkhus replied: 'Yes, this is the affliction caused by form.'
The Buddha told the Bhikkhus: 'Furthermore, seeing a woman after her death, one day, two days, up to five or six days, the color of her body turning blue, swollen and rotten, emitting a foul odor, impure fluids flowing from the nine orifices, worms growing in her body, the worms then eating her flesh. What do the Bhikkhus think? Previously beautiful and lovely, with a beautiful face, now she has lost her beauty, and the signs of decay are manifest.'
乎？」
對曰：「唯然。」
佛言：「是為色之患證。」
佛告諸比丘：「若復見女人，臭爛在地，烏鳥所食，雕鷲所啄，虎狼野狐所啖，無央數蟲，從其身出，還食其肉。于比丘意云何？前時端正，顏色姝好，沒不存乎？其患現耶？」
對曰：「唯然。」
佛言：「是為欲之患證也。」
佛告諸比丘：「若復見女人，皮肉離體，但見白骨，前時端正，顏貌姝好，沒不復現，其患證乎？」
對曰：「唯然。」
「是為愛慾之患證也。」
佛告諸比丘：「若復見女人，身骨節解，手足膝脛，鼻耳脅背，臂肘頭頸，各在異處。于比丘意云何？前時端正姝好，沒不現乎？證患現耶？」
對曰：「唯然。」
佛言：「是為欲之憂患證也。」
佛告諸比丘：「見彼女人，捐在冢間無央數歲，骨節糜碎，青白如碧，碎壞如面。于比丘意云何？前時端正，顏貌姝好，沒不現乎？患證現耶？」
對曰：「唯然。」
佛言：「是為貪慾憂患證也。」
佛告諸比丘：「誰能離欲，能斷色慾，蠲除情色，拔貪不習，乃不著色。其有沙門梵志，樂色如是，以為歡然，睹其患證，睹見生惱，審知如有，則等於色心無所猗，勸化於人，使度彼岸。設
【現代漢語翻譯】 現代漢語譯本 佛問：『怎麼樣？』 回答說：『是的。』 佛說：『這就是對色（rupa，物質、形色）的禍患的證明。』 佛告訴各位比丘：『如果再看見女人，屍體腐爛在地，被烏鴉鳥雀所食，被雕和鷲所啄食，被虎狼野狐所吞食，無數的蟲子，從她的身體里出來，反過來吃她的肉。在比丘們看來怎麼樣？先前端莊美麗，容顏姣好，現在消失不存在了嗎？她的禍患顯現了嗎？』 回答說：『是的。』 佛說：『這就是對慾望的禍患的證明啊。』 佛告訴各位比丘：『如果再看見女人，皮肉脫離身體，只看見白骨，先前端莊美麗，容貌姣好，消失不再顯現，她的禍患得到證實了嗎？』 回答說：『是的。』 『這就是對愛慾的禍患的證明啊。』 佛告訴各位比丘：『如果再看見女人，身體骨骼分離，手足膝蓋小腿，鼻子耳朵脅骨後背，手臂手肘頭頸，各自在不同的地方。在比丘們看來怎麼樣？先前端莊姣好，消失不再顯現了嗎？禍患顯現了嗎？』 回答說：『是的。』 佛說：『這就是對慾望的憂患的證明啊。』 佛告訴各位比丘：『看見那女人，被丟棄在墳墓間無數年，骨骼糜爛破碎，青白如碧玉，碎裂如麵粉。在比丘們看來怎麼樣？先前端莊美麗，容貌姣好，消失不再顯現了嗎？禍患顯現了嗎？』 回答說：『是的。』 佛說：『這就是對貪慾憂患的證明啊。』 佛告訴各位比丘：『誰能夠遠離慾望，能夠斷絕，去除，拔除貪婪不學習，才能不執著於色。如果有沙門（sramana，出家修道者）和梵志（brahmana，婆羅門），喜歡色是這樣，認為快樂，看到它的禍患的證明，看到產生煩惱，確實知道如有，那麼對於色心無所依賴，勸化他人，使他們度過彼岸。假設
【English Translation】 English version 'What do you think?' They replied, 'Yes, indeed.' The Buddha said, 'This is the evidence of the suffering caused by form (rupa).' The Buddha told the bhikkhus (monks): 'If you were to see a woman, her body rotting on the ground, eaten by crows and birds, pecked by eagles and vultures, devoured by tigers, wolves, and wild foxes, with countless worms emerging from her body, eating her flesh in return. What do you think, bhikkhus? Has her former beauty and loveliness vanished? Is her suffering evident?' They replied, 'Yes, indeed.' The Buddha said, 'This is the evidence of the suffering caused by desire.' The Buddha told the bhikkhus: 'If you were to see a woman, her skin and flesh separated from her body, only white bones remaining, her former beauty and loveliness gone, no longer visible, is her suffering confirmed?' They replied, 'Yes, indeed.' 'This is the evidence of the suffering caused by lust.' The Buddha told the bhikkhus: 'If you were to see a woman, her body's joints separated, her hands, feet, knees, shins, nose, ears, ribs, back, arms, elbows, head, and neck each in a different place. What do you think, bhikkhus? Has her former beauty and loveliness vanished? Is the evidence of suffering apparent?' They replied, 'Yes, indeed.' The Buddha said, 'This is the evidence of the suffering caused by the worries of desire.' The Buddha told the bhikkhus: 'Seeing that woman, abandoned in a graveyard for countless years, her bones decayed and fragmented, bluish-white like jade, crushed like flour. What do you think, bhikkhus? Has her former beauty and loveliness vanished? Is the evidence of suffering apparent?' They replied, 'Yes, indeed.' The Buddha said, 'This is the evidence of the suffering caused by the worries of greed.' The Buddha told the bhikkhus: 'Who can abandon desire, cut off , eliminate , eradicate greed and not learn it, and thus not be attached to form? If there are sramanas (wandering ascetics) and brahmanas (priests), who enjoy form in this way, considering it joyful, seeing the evidence of its suffering, seeing the arising of affliction, truly knowing as it is, then their minds are unattached to form, and they encourage others to cross over to the other shore. Suppose'
使有人，以色猗色，欲得度者，未之有也。其沙門梵志，歡喜於色，更諸情慾，睹色患證，欲得離色，拔其所情，則睹如有。等觀諸色，勸化諸人，令度彼岸，知色所猗，舍于諸色，則可得也。」
佛告諸比丘：「何等為痛癢所更樂乎舍諸習耶？於是比丘寂于諸欲，離於諸惡不善之法，有念有想，獨處晏然，行第一禪。設使比丘，獲此第一禪者，則不貪己，不著于彼，則無有爭、心不懷恚，是為比丘痛癢樂無瞋怒。吾無所恨，為樂痛癢，是為樂習所觀、樂彼滅諸想、樂內念寂然，其心為一，無念無行志寂逮安，是為第二禪。假使比丘，行第二禪不貪己，不著彼心增減，彼欲歡喜觀無慾行，常以寂定，業身則安，如聖所演，常觀意定，行第三禪。假使比丘，行第三禪，是痛癢所樂，彼則除苦、蠲除所安，前所更歷可不可意，無苦無樂，觀其志定，具足清凈。假使比丘，行第四禪，是為痛癢所樂。
「複次，比丘！緣痛生樂可意之慾，是為癢所樂。何等為痛之憂患？因痛生患，憂惱之憒，是痛憂患。又痛癢，無常之苦、別離之法。其法都痛癢，起無常苦，致別離法，是為痛癢之患。何等為離痛？其于痛癢，斷諸貪慾，是為離欲。其有沙門梵志，曉了痛癢諸所更樂，都致憂患，不捨諸愛慾，審知如有，而猗痛癢
【現代漢語翻譯】 現代漢語譯本： 『如果有人，因為貪戀美色而想獲得解脫，這是不可能的。那些沙門（Śrāmaṇa，出家修行者）和梵志（Brāhmaṇa，婆羅門修行者），沉溺於美色，不斷滋生各種情慾，即使看到了美色帶來的禍患，想要脫離美色，斷除他們的情慾，也只會看到『有』（bhava，存在）。他們平等地看待各種美色，勸導其他人，讓他們到達彼岸（解脫），只有認識到美色所依賴的，捨棄各種美色，才能獲得解脫。』
佛陀（Buddha）告訴眾比丘（bhikkhu，出家弟子）: 『什麼才是苦樂所帶來的真正的快樂，從而捨棄各種習氣呢？當比丘寂靜于各種慾望，遠離各種邪惡不善的法，保持正念和思考，獨自安靜地居住，修行第一禪（dhyāna，禪定）。如果比丘獲得了這第一禪，就不會貪戀自己，也不會執著于外物，這樣就不會有爭鬥，內心也不會懷有嗔恨，這就是比丘在苦樂中獲得的無嗔怒的快樂。我沒有什麼可遺憾的，因為我享受苦樂，這就是享受習氣所帶來的快樂，享受滅除各種想法的快樂，享受內心正念寂靜的快樂，他的心達到統一，沒有雜念，意志寂靜，達到安寧，這就是第二禪。假如比丘修行第二禪，不貪戀自己，不執著于外物，內心沒有增減，他會喜歡觀察沒有慾望的行為，經常保持寂靜，身體就會安穩，就像聖人所說的那樣，經常觀察意念的安定，修行第三禪。假如比丘修行第三禪，這就是苦樂所帶來的快樂，他會消除痛苦，去除不安，之前所經歷的無論是可意的還是不可意的，都沒有痛苦也沒有快樂，觀察他的意志安定，具足清凈。假如比丘修行第四禪，這就是苦樂所帶來的快樂。』
『此外，比丘！因為痛苦而產生快樂，產生可意的慾望，這就是癢所帶來的快樂。什麼是痛苦所帶來的憂患呢？因為痛苦而產生禍患，憂愁煩惱的困擾，這就是痛苦的憂患。而且痛苦和快樂，都是無常的，是會分離的。這些法都導致痛苦和快樂，產生無常的痛苦，導致分離，這就是痛苦和快樂的禍患。什麼是脫離痛苦呢？對於痛苦和快樂，斷除各種貪慾，這就是脫離慾望。那些沙門和梵志，瞭解痛苦和快樂所帶來的各種享受，最終導致憂患，不捨棄各種愛慾，仔細地知道『有』（bhava，存在），卻依賴於痛苦和快樂。』
【English Translation】 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.'
，勸化眾人，度于彼岸，自得成就，濟諸猗著，未之有也。其有沙門梵志，睹痛癢所樂，從樂致患，離於愛慾，諦知如有，等觀痛癢，而無所猗，勸化餘人，令度彼岸，自得成就，並化餘人，此事可致，是為舍歡悅。」
如是諸比丘，聞經歡喜。
所欲致患經
【現代漢語翻譯】 現代漢語譯本：勸導教化眾人，讓他們渡到彼岸（涅槃），自己獲得成就，卻救濟不了那些有所執著的人，這是不可能的。如果有沙門（出家修道者）或梵志（婆羅門修行者），觀察到痛苦、癢和快樂的根源，因為貪圖快樂而招致禍患，遠離愛慾，如實知曉事物的真相，平等看待痛苦、癢和快樂，而沒有任何執著，並勸導其他人，讓他們渡到彼岸（涅槃），自己獲得成就，並且教化其他人，這件事是可以做到的，這才是捨棄歡悅（的真正含義）。」
就這樣，各位比丘（佛教僧侶）聽了這部經，都非常歡喜。
《所欲致患經》
【English Translation】 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