..續本文上一頁Buddhist meditation practitioner, one ought to venerate his/her Dharma teacher as a living Buddha, although the teacher is not perfectly pure. (3) Doubt about the Buddha Dharma. Obviously, because of holding on to the reality of self and clinging to things as real, ordinary people in this world oftentimes find themselves having enough difficulty to believe in Buddha Dharma, much less can they accept or practice the Buddha Dharma with reverence. Generally speaking, if one”s mind is fulfilled with hesitation, then the Dharma will never be able to enter. Why
Let”s see what the following verse has to explain:
五、棄疑蓋者，以疑覆心故，于諸法中不得信心。信心無故，于佛法中空無所獲。譬如有人入于寶山，若無有手，無所能取。然則疑過甚多，未必障定，今正障定。
疑者，有叁種：一者、疑自。而作是念：「我諸根暗鈍，罪垢深重，非其人乎？」自作此疑，定法終不得發。若欲修定，勿當自輕，以宿世善根難測故。
二者、疑師。「彼人威儀相貌如是，自尚無道，何能教我？」作是疑慢，即爲障定。欲除之法，如《摩诃衍論》中說：「如臭皮囊中金，以貪金故，不可棄其臭囊。」行者亦爾，師雖不清淨，亦應生佛想。
二者、疑師。「彼人威儀相貌如是，自尚無道，何能教我？」作是疑慢，即爲障定。欲除之法，如《摩诃衍論》中說：「如臭皮囊中金，以貪金故，不可棄其臭囊。」行者亦爾，師雖不清淨，亦應生佛想。
叁、疑法。世人多執本心，于所受法不能即信、敬心受行。若心生猶豫，即法不染心。何以故？疑障之義，如偈中說：
When facing a crossroad,
A traveler doubts, confuses, and thus makes no progress.
The similarity is in seeking the Dharmakāya, the reality beneath all things—
When doubting, one is indolent to pursue it.
Doubt, coming from ignorance, is the evil”s evil.
Doubt not that there are good deeds and evil ones, saṁsára and nirvāṇa;
Otherwise, when the King of Death or the infernal lictors appear—
Like lions hunting a deer in open—you will find yourself nowhere to hide from. Living in secular, when having doubts, one follows good models;
So is the confused traveler: when facing the crossroad,
Raise faith to follow an experienced explorer.[19]
如人在岐路，疑惑無所趣；
諸法實相中，疑亦複如是。
疑故不勤求，諸法之實相；
見疑從癡生，惡中之惡者。
善不善法中，生死及涅槃；
定實真有法，于中莫生疑。
汝若懷疑惑，死王獄吏縛；
如師子搏鹿，不能得解脫。
在世雖有疑，當隨喜善法；
譬如觀岐道，利好者應逐。
Therefore, to have faith is the key to enter the ocean of the Buddha Dharma. If lacking faith, one will profit not, even though one has long known the Buddha Dharma. So, whenever recognize the cover of doubt, abandon it immediately.
佛法之中，信爲能入，若無信者，雖在佛法，終無所獲。如是種種因緣，覺知疑過，當急棄之。
Nevertheless, by hearing this, one might ask: “There are countless covers that delude one”s real mind, why do we just cast away five
” My chief concern to the question is this: The five covers possess the main elements of the three poisons (greed, hatred, and ignorance), base on four delusions, and thus include 84,000 mortal distresses in all. The cover of the sexual carving belongs to the category of the greed; the cover of anger, the hatred. The cover of sleep and that of doubt both belong to the ignorance. And, the cover of unsettledness and lamentation is averagely contained in the three poisons. Together, these five covers form four delusions in reference to the ego, and each delusion has 21,000 mortal distresses; four delusions include 84,000 mortal distresses. Hence, to eliminate the five covers is to remove all the mortal distresses. That”s why a Buddhist meditation practitioner only cast away the five covers. By doing so, it is much like that a debt-ridden person relieves from debts, or an unhealthy person recovers from illness. It is much like that a starving person arrives at a highyield nation, or a merchant safely escapes from a band of cool-blooded robbers. A meditation practitioner who has got rid of the five covers secures a clam and joyful mind.
As in the sky, the sun and the moon are typically covered by five things: smoke, dust, cloud, mist, or the hands of Asura. The peaceful mind is covered by sexual carving, anger, slothful sleep, unsettledness and lamentation, and doubt.
問曰：「不善法廣，塵數無量，何故但棄五法？」答曰：「此五蓋中，即具有叁毒等分，四法爲根本，亦得攝八萬四千諸塵勞門。一、貪欲蓋，即貪毒。二、瞋恚蓋，即瞋毒。叁、睡眠及疑，此二法是癡毒。四、掉悔，即是等分攝。合爲四分煩惱：一中有二萬一千，四中合爲八萬四千。是故，除此五蓋，即是除一切不善之法。行者如是等種種因緣，棄于五蓋。譬如負債得脫，重病得差；如饑餓之人，得至豐國；如于惡賊中，得自免濟，安隱無患。行者亦…
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