..續本文上一頁ncentration, rising evil thoughts contrary to Buddhist principles. Unsettledness, if pampered, cannot be restrained—like a mad elephant without being hooked, or a wild camel without being caught by nose; it destroys concentrative minds and sends away both religious joyance and secular joyance. So, as a bhikṣu, one should get rid of unsettledness. As the verse says,
四、棄掉悔蓋。掉有叁種：一者、身掉：身好遊走，諸雜戲谑，坐不暫安。二者、口掉：好喜吟詠，競诤是非，無益戲論，世間語言等。叁者、心掉：心情放逸，縱意攀緣，思惟文藝，世間才技，諸惡覺觀等，名爲心掉。掉之爲法，破出家人心。如人攝心，猶不能定，何況掉散？掉散之人，如無鈎醉象，穴鼻駱駝，不可禁製。如偈說：
Tonsured, you put on regulation garments,
Depend on alms for a living, and
Determine not to coddle yourself in unsettledness.
To indulge in unsettledness as such, you understand,
Is to lose your precious benefits on the Buddha Dharma.[16]
汝已剃頭著染衣，執持瓦缽行乞食，
雲何樂著戲掉法？放逸縱情失法利！
既失法利，又失世樂；覺其過已，當急棄之。
What is the lamentation then
It is the closest companion of unsettledness. To which unsettledness ultimately turns into hindrance. If a meditative practitioner cossets unsettledness, lamentation follows; and, this will cause him/her unable to practice advanced contemplation later on, for the lamentation can generate the vexation that covers one”s peaceful mind. Here are two kinds of lamentation: (1) entailed by unsettledness, as we have just discussed above; (2) entailed by the heavy sins that produce great dreads and regrets in mind. Like solidly struck by an arrow into soul, lamentation is difficult to remove. So, the verse accounts,
悔者，悔能成蓋。若掉無悔，則不成蓋。何以故？掉時未在緣中故。後欲入定時，方悔前所作，憂惱覆心，故名爲蓋。但悔有二種：一者、因掉後生悔，如前所說。二者、如作大重罪人，常懷怖畏，悔箭入心，堅不可拔。如偈說：
Doing what is not allowed to do,
Not doing what is requested to be done,
The fire of lamentation burns off your peaceful mind
And will lead you to an unhappy way in the next existence.
Repent your sins and then regret not;
Your mind will be peaceful and happy.
Only those who cry over wrongdoing suffer most
And show the state of the Fool.
So, do not be so remorseful, take your step to cross over the lamentation,
And do what you ought to do afterwards!
After all, the evil things that you have done cannot be taken back.[17]
不應作而作，應作而不作，
悔惱火所燒，後世墮惡道。
若人罪能悔，悔已莫複憂，
如是心安樂，不應常念著。
若有二種悔，若應作不作，
不應作而作，是則愚人相。
不以心悔故，不作而能作，
諸惡事已作，不能令不作。
The last effort is to reject the cover of doubt. Doubt can hind the believing mind that enables a person to believe in Buddha Dharma. Because of lack of faith in receiving without doubt, one is not able to gain the benefits of the Dharma, as a disabled person—who has no hands, but ironically finds himself/herself right in front of a giant mountain of treasure—is incapable to take any jewels, or whatsoever with him out of that mountain. In reality, doubt causes many problems, but it is unnecessary to have obstruction to the practice of dhyāna. Nevertheless, the one that I am talking here does. And, it is threefold: (1) Doubt about oneself, constantly thinking, “My faculties of senses are ignorant and dull-witted. I am heavy-armed with the thick filth of sin. Am I not the person [who can achieve enlightenment]
” Doubting thus, a person will never be able to practice dhyāna. In fact, a person, if wishing to achieve dhyāna, should not be self-abased, for the consequence of good deeds done in previous existences is unpredictable. (2) Doubt about one”s own Dharma Teacher: “Alas, my Dharma instructor”s appearance and dignity are so poor. Nor does s/he seem to have the power of religion. What manners, then, can s/he use to instruct me
” Scornfully doubting thus, a person will never be able to arrive at the perfection of Samādhi. To eradicate doubts as such, one should do what is recounted in the Māhaprājna-Pāramita śāstra, “If there were much gold in a stinking leather bag, to take the gold, one would also need to pick up the bag.”[18] Likewise, as a …
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