..续本文上一页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、弃疑盖者，以疑覆心故，于诸法中不得信心。信心无故，于佛法中空无所获。譬如有人入于宝山，若无有手，无所能取。然则疑过甚多，未必障定，今正障定。

　　疑者，有三种：一者、疑自。而作是念：「我诸根暗钝，罪垢深重，非其人乎？」自作此疑，定法终不得发。若欲修定，勿当自轻，以宿世善根难测故。

　　二者、疑师。「彼人威仪相貌如是，自尚无道，何能教我？」作是疑慢，即为障定。欲除之法，如《摩诃衍论》中说：「如臭皮囊中金，以贪金故，不可弃其臭囊。」行者亦尔，师虽不清净，亦应生佛想。

　　二者、疑师。「彼人威仪相貌如是，自尚无道，何能教我？」作是疑慢，即为障定。欲除之法，如《摩诃衍论》中说：「如臭皮囊中金，以贪金故，不可弃其臭囊。」行者亦尔，师虽不清净，亦应生佛想。

　　三、疑法。世人多执本心，于所受法不能即信、敬心受行。若心生犹豫，即法不染心。何以故？疑障之义，如偈中说：

　　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，疑惑无所趣；

　　诸法实相中，疑亦复如是。

　　疑故不勤求，诸法之实相；

　　见疑从痴生，恶中之恶者。

　　善不善法中，生死及涅槃；

　　定实真有法，于中莫生疑。

　　汝若怀疑惑，死王狱吏缚；

　　如师子搏鹿，不能得解脱。

　　在世虽有疑，当随喜善法；

　　譬如观岐道，利好者应逐。

　　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，信为能入，若无信者，虽在佛法，终无所获。如是种种因缘，觉知疑过，当急弃之。

　　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.

　　问曰：「不善法广，尘数无量，何故但弃五法？」答曰：「此五盖中，即具有三毒等分，四法为根本，亦得摄八万四千诸尘劳门。一、贪欲盖，即贪毒。二、瞋恚盖，即瞋毒。三、睡眠及疑，此二法是痴毒。四、掉悔，即是等分摄。合为四分烦恼：一中有二万一千，四中合为八万四千。是故，除此五盖，即是除一切不善之法。行者如是等种种因缘，弃于五盖。譬如负债得脱，重病得差；如饥饿之人，得至丰国；如于恶贼中，得自免济，安隐无患。行者亦…

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