..續本文上一頁ger—in three circumstances (past, now and future) the practitioner irately thinks of such and such a person constantly eulogizing my rivals but at all times annoying my relatives and me. Distresses as such effect dreadful hatred in mind; the hatred further results in resentment; and, the resentment oftentimes ends up with revenge. Whenever the anger hides reasoning minds, it is called “cover.” So, due to its harmful functions, whenever recognizing it, cease it immediately. Do not let it continue on until it is too late. As the Śakro-devānāmindra, the god of the nature-gods, once asked the Buddha by saying the following verse,

　　二、棄瞋恚蓋。瞋是失佛法之根本，墜惡道之因緣，法樂之冤家，善心之大賊，種種惡口之府藏。是故行者于坐禅時，思惟此人現在惱我，及惱我親，贊歎我冤；思惟過去未來亦如是，是爲九惱。故生瞋恨，瞋恨故生怨；以怨心生故，便起心惱彼。如是瞋覺覆心，故名爲蓋。當急棄之，無令增長。如釋提婆那以偈問佛：

　　[In my mind,] what should I wipe out so that I can remain serene and happy

　　What is the root of ignorance that consumes all kinds of virtuous minds

　　[12]

　　To which the Buddha responded:

　　Destroy the anger so that you will be joyful and free!

　　Anger is the derivation of ignorance; it destroys every good.[13]

　　Therefore, in order to transform the anger and arrive at peace and harmony, one should nurture compassion and endurance.

　　何物殺安樂？何物殺無憂？

　　何物毒之根？吞滅一切善。

　　佛以偈答言：

　　殺瞋則安樂，殺瞋則無憂；

　　瞋爲毒之根，瞋滅一切善。

　　如是知已，當修慈忍以滅除之，令心清淨。

　　Third is to discard the cover of slothful sleep. Whenever the mind is dazed and cannot stay alert, it is in a state of drowsiness. Whenever the five functions of organ senses do not act and the body is pampered, one is in a state of lethargy. It is sleep that tears down the present and future happiness, the possibility of being reborn in heaven, and the attainment of nirvana. It is such an evil great in demolition. For other hindrances can be pulled down as soon as one is aware. But sleep like a dead is unconscious; it is thus exceedingly difficult to be removed. As once the Buddha blamed his sleepy disciples as follows:

　　叁、棄睡眠蓋。內心昏暗名爲睡；五情闇蔽，放恣支節，委臥睡熟爲眠。以是因緣，名爲睡眠蓋。能破今世後世實樂法心，及後世生天及涅槃樂。如是惡法，最爲不善。何以故？諸余蓋情，覺故可除；睡眠如死，無所覺識；以不覺故，難可除滅。如佛諸菩薩诃睡眠弟子偈曰：

　　Wake up!

　　Do not embrace your stinking body in your bed,

　　Fulfilled with filths, it is unclean!

　　Ask yourself: if there were a very sick person,

　　Or a badly wounded person struck by arrows,

　　Assembled all sorts of sorrows and pains, could such a person sleep

　　If there were a guilty man tied up heading for a guillotine,

　　Facing such a terrible disaster, would he sleep

　　Knotted and tied in the bondage of the passions, it is as living

　　In a house with vipers, or being placed in

　　Between two sharp swords, then, can one sleep

　　Sleep is the darkness that makes one have eyes but see not;

　　Sleep deprives many people of the most elementary clearness.

　　Thus, be awake at all times![14]

　　汝起勿抱臭屍臥，種種不淨假名人，

　　如得重病箭入體，諸苦痛集安可眠？

　　如人被縛將去殺，災害垂至安可眠？

　　結賊不滅害未除，如共毒蛇同室居；

　　亦如臨陣兩刃間，爾時雲何安可眠？

　　眠爲大暗無所見，日日欺诳奪人明；

　　以眠覆心無所見，如是大失安可眠？

　　Since sleep has such disadvantages, I therefore encourage you all to overcome your sleepy mind, to shorten your hours of rest, and to be alert that life is short and impermanent. Do not idle away the hours sleeping in a bed, but let your mind be awake at all times. If you cannot do it, then ask someone else to wake you up by using a Chanzhang禅杖.[15]

　　如是等種種因緣，诃睡眠蓋。警覺無常，減損睡眠，令無昏覆。若昏睡心重，當用禅鎮杖卻之。

　　Fourth is to cast away the cover of unsettledness and lamentation. Unsettledness displays in three respects: body, mouth, and mind. Frequently, the unsettledness of body does not allow a meditator to sit still in any position, but constantly participate in time-killing wandering or pleasure of theatricals [which is forbidden to a monk or nun]. The unsettledness of mouth lets a meditator fall into an abyss of frivolous discourse, meaningless sophistry, and worldly chanting. And, the unsettledness of mind lets a meditator lose co…

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