..续本文上一页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、弃掉悔盖。掉有三种：一者、身掉：身好游走，诸杂戏谑，坐不暂安。二者、口掉：好喜吟咏，竞诤是非，无益戏论，世间语言等。三者、心掉：心情放逸，纵意攀缘，思惟文艺，世间才技，诸恶觉观等，名为心掉。掉之为法，破出家人心。如人摄心，犹不能定，何况掉散？掉散之人，如无钩醉象，穴鼻骆驼，不可禁制。如偈说：
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]
汝已剃头着染衣，执持瓦钵行乞食，
云何乐着戏掉法？放逸纵情失法利！
既失法利，又失世乐；觉其过已，当急弃之。
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，悔能成盖。若掉无悔，则不成盖。何以故？掉时未在缘中故。后欲入定时，方悔前所作，忧恼覆心，故名为盖。但悔有二种：一者、因掉后生悔，如前所说。二者、如作大重罪人，常怀怖畏，悔箭入心，坚不可拔。如偈说：
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]
不应作而作，应作而不作，
悔恼火所烧，后世堕恶道。
若人罪能悔，悔已莫复忧，
如是心安乐，不应常念着。
若有二种悔，若应作不作，
不应作而作，是则愚人相。
不以心悔故，不作而能作，
诸恶事已作，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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