..續本文上一頁mful, bringing endless miseries; that these five desires share their common ground with brutes; that ordinary people are frequently driven by these lusts as slaves; and that they draw those who attach to them to three unhappy ways [hells of fires, blood, and swords]. So far we have prepared for dhyāna by advance so we know clearly that desires as such are destroyers. We will be distant from them; and keep in mind this verse that is selected from the Dhyāna Sūtra:

　　此五欲者，得之轉劇，如火益薪，其焰轉熾。五欲無樂，如狗齧枯骨。五欲增诤，如鳥競肉。五欲燒人，如逆風執炬。五欲害人，如踐毒蛇。五欲無實，如夢所得。五欲不久，假借須臾，如擊石火。智者思之，亦如怨賊。世人愚惑，貪著五欲，至死不舍，後受無量苦惱。此五欲法，與畜生同有；一切衆生，常爲五欲所使，名欲奴仆；坐此弊欲，沈墮叁塗。我今修禅，複爲障蔽，此爲大賊，急當遠之。如禅經偈中說：

　　The circle of the births-and-deaths never be

　　Ended, as we are inside the circle of lusts!

　　Maintaining our “antagonists,” we undergo all

　　Vain sorts of sorrows until the Death calls.

　　Folks! Perceiving the body you cling to, it

　　Is nothing but an overflowing container of filths,

　　Constantly running off sewage through nine holes.

　　Get rid of worldly desires, know the body unclean,

　　Follow the paths of dhyāna, persist the means

　　Of dhūta, and jut out of the circle you will.[9]

　　生死不斷絕，貪欲嗜味故；

　　養冤入丘冢，虛受諸辛苦。

　　身臭如死屍，九孔流不淨；

　　如廁蟲樂糞，愚人身無異。

　　智者應觀身，不貪染世樂；

　　無累無所欲，是名真涅槃。

　　如諸佛所說，一心一意行，

　　數息在禅定，是名行頭陀。

　　3. Drive Away Covers that Delude the Real Mind

　　棄蓋第叁

　　In last chapter, I spoke about the five worldly desires induced by outward. In this chapter, I plan to speak of the five mental and moral hindrances formed by the faculty of mind, viz., the sixth of the senses. They are sexual craving, anger, torpor, unsettledness and lamentation, and doubt, which can cover up good intentions one is engaging. They have to be cast away.

　　The first effort is to drive away the cover of sexual craving. Suppose that a meditation practitioner sitting straight, contemplating onward, right feels the sexual craving rising from a deep, dark corner of consciousnesses, and it keeps running on unconventionally. The continuing lust has to be instantly stopped. Otherwise, the virtuous minds will be swathed indeed, and all kinds of merits will be “burnt off.” This is also the reason why Subhakara was self-ignited to die.[10] Attached to delusion as such leaves one no chance to approach the realization of nirvana; and it is the habitat of all sorts of the passions. Be alert, then! As the verse expresses below,

　　所言棄蓋者，謂五蓋也。

　　一、棄貪欲蓋。前說外五塵中生欲，今約內意根中生欲。謂：行者端坐修禅，心生欲覺，念念相續，覆蓋善心，令不生長。覺已應棄。所以者何？如術婆伽，欲心內發，尚能燒身；況複心生欲火，而不燒諸善法？貪欲之人，去道甚遠。所以者何？欲爲種種惱亂住處。若心著欲，無由近道。如除蓋偈說：

　　Having been engaging in the path of awakening,

　　Meekly holding alms-bowl around to benefit the masses,

　　Shall you again give free rein to worldly lusts,

　　Or again indulge in five passionate senses

　　Since you decided to leave your household, you have let go of

　　The indulgence of such things and sworn not to look back;

　　Isn”t that it is silly to return to the passions as such—

　　Like a Fool eating up his/her own vomit

　　These desires bring torments when seeking after;

　　They result in great fear and dread of loss when attained;

　　And, they release anxiety when fading away.

　　There has no joyance at all but misery.

　　When can one be able to part with such tribulations then

　　When gaining truly joys of dhyāna, one is able to do so.[11]

　　入道慚愧人，持缽福衆生；

　　雲何縱塵欲？沈沒于五情。

　　已舍五欲樂，棄之而不顧；

　　如何還欲得？如愚自食吐。

　　諸欲求時苦，得時多怖畏；

　　失時懷熱惱，一切無樂處。

　　諸欲患如是，以何能舍之？

　　得深禅定樂，即不爲所欺。

　　Second is to ditch the cover of ange, r. Anger is a fundamental principle that sends away the Buddha Dharma [so that one cannot enlighten]. It is also the cause of falling into evil ways, the enemy of the medicine of the Law, the awful robber of good minds, and the central storage of all coarse languages. In a real sense, a meditative practitioner”s peaceful mind can be swallowed up by nine kinds of distresses that are initially entailed by inner an…

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