..续本文上一页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，得之转剧，如火益薪，其焰转炽。五欲无乐，如狗啮枯骨。五欲增诤，如鸟竞肉。五欲烧人，如逆风执炬。五欲害人，如践毒蛇。五欲无实，如梦所得。五欲不久，假借须臾，如击石火。智者思之，亦如怨贼。世人愚惑，贪着五欲，至死不舍，后受无量苦恼。此五欲法，与畜生同有；一切众生，常为五欲所使，名欲奴仆；坐此弊欲，沉堕三涂。我今修禅，复为障蔽，此为大贼，急当远之。如禅经偈中说：
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]
生死不断绝，贪欲嗜味故；
养冤入丘冢，虚受诸辛苦。
身臭如死尸，九孔流不净；
如厕虫乐粪，愚人身无异。
智者应观身，不贪染世乐；
无累无所欲，是名真涅槃。
如诸佛所说，一心一意行，
数息在禅定，是名行头陀。
3. Drive Away Covers that Delude the Real Mind
弃盖第三
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,
所言弃盖者，谓五盖也。
一、弃贪欲盖。前说外五尘中生欲，今约内意根中生欲。谓：行者端坐修禅，心生欲觉，念念相续，覆盖善心，令不生长。觉已应弃。所以者何？如术婆伽，欲心内发，尚能烧身；况复心生欲火，而不烧诸善法？贪欲之人，去道甚远。所以者何？欲为种种恼乱住处。若心着欲，无由近道。如除盖偈说：
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]
入道惭愧人，持钵福众生；
云何纵尘欲？沉没于五情。
已舍五欲乐，弃之而不顾；
如何还欲得？如愚自食吐。
诸欲求时苦，得时多怖畏；
失时怀热恼，一切无乐处。
诸欲患如是，以何能舍之？
得深禅定乐，即不为所欺。
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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