好像方才我說的，不用買票遊了五大部洲，甚至於飛天遁地，跑到天上又跑到地裡頭去，也不要買票，以為是很便宜的，但是把你自性的油用得很多；用得很多，你般若光就沒有了。
講到這個地方，你們真應該要知道這個打妄想的厲害了，不可以隨便打妄想。想想我的小孩現在不知怎麼樣了呢？又想想我姊姊妹妹現在怎麼樣呢？或者我兄弟哥哥、爸爸媽媽、啊……就想這些個問題，一點用都沒有的，這是沒修攝其心。修攝其心就是不會放心；你若心放了，那就沒有修攝其心。現在這個道理你們都懂了？
再者這個修攝其心，那個道理可就多了，要完全講，講不完，我只可以講一小部份。修攝其心第一要「呵五欲」，呵就是呵斥，就是深惡五欲。什麼叫五欲呢？很簡單，你們人人都認識，不過認識它那個人，不認識它那個名。知道這個人，哦！他是個人，叫什麼名字？我不知道，忘了，這是沒有認識。
這五欲是什麼呢？就是色、聲、香、味、觸，也就是財、色、名、食、睡。色是色塵、跟著色塵跑；聲，跟著聲塵跑；香，你的心就跟著香塵跑了；味，就跟著味塵跑了；觸，就跟著觸塵跑了。總而言之，你儘是被這些假的東西就把你迷住了，迷得你自性不放光了。這個假的都是什麼呢？就是這五欲。你要呵五欲，你要鬧它，罵它，呵斥它：「你這個心不要跟著色塵跑。」你這一呵它，這個心就，「哦！不要跟著它跑。」好像這個徒弟不聽話不聽經了，「不要睡覺！不要懶惰！」「哦！不要懶惰，這回要勤勉一點。」這個欲也是這樣子，你這個心想要跟著色塵跑，你呵它，「回來！」它就回來了。你想聽piano，想聽飛機在空中「嗚…嗚…」的響，「嘿！不要聽這個聲音，這個聲音是對修道沒有幫助的！」哦！它回來了。香，味，修道的人不應該著到味上，也不應該著到觸上，你不要以為不著到味上，著到觸上不要緊吧？也不可以的。所以，就要這麼呵斥它，色、聲、香、味、觸，你要呵它，把它教得老老實實的，那麼這叫「呵五欲」。
「棄五蓋」，棄就是拋棄它，不要它。蓋就是蓋覆著。什麼叫五蓋呢？你們知道什麼叫五蓋嗎？有人知道可以講給我聽一聽，我也學一學，I'd like tostudy。沒有人知道？這是很簡單的。
很簡單，我一講你們就，「喔！是這個。」你們就明白了。我沒講的時候，你們，「什麼叫五蓋啊？蓋到什麼地方啊？」蓋到什麼地方上？這蓋到你那個定的上面，蓋到你那個慧的上面，因為它蓋著，你定也生不出來，慧也生不出。為什麼呢？被它蓋住了。你若不想被這五蓋蓋著，就要棄掉它，就不要它了。
貪就是貪欲。不是單單貪，是貪欲。這個欲是最壞的一個東西，也是一個最好的東西。怎麼是最壞的東西？凡事都有兩面，你不要看成一面。你貪欲，貪財、色、名、食、睡；貪色、聲、香、味、觸，這是貪欲。那麼又有一個貪欲是最好的，貪戒、貪定、貪慧，你常好坐禪，這都是個貪，都屬於貪。常好坐禪，這是由貪心來的；那麼這個貪心不妨有。你貪著成佛，貪著成菩薩，你貪著作個好人，你貪著作一個孝順的弟子，這都不錯的。在我來說，我是最歡喜孝順的徒弟，為什麼呢？他可以供養師父，這是我的貪。你的貪呢？你貪，「喔！我貪著有一個最好的師父，我可以學佛法。」這是你的貪。這個貪都可以的。陸校長你說對不對？（對。）我講這個佛法是圓融無礙的，你說它不好，我就說它好；你說它好，我就說它不好。那麼這第一是貪欲，你明白了？這第一個蓋。這一層的蓋子，蓋到你定上了、蓋到你慧上了。
待續 |
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They don't need to buy a ticket, but they can still travel the world, fly up to the heavens, or enter deep into the earth. They may think it's a good deal, but really it uses up a lot of the gasoline of their own nature, until the tank is empty of Prajna's light.
From this discussion you should realize the seriousness of having false thinking. You shouldn't casually have false thoughts, such as "I wonder how my child is doing?" and "What about my sisters, how are they? And my brothers, father, and mother...?" Thinking about such things is not useful at all. It's a case of not being able to gather in your mind. If you are able to cultivate and collect your thoughts, then you will not be lax in your thinking—you won't let your mind loose. If your mind is let loose, then you are not cultivating and gathering it in. Now I believe you understand.
There is much that can be said about cultivating and collecting one's thoughts—so much that it could never be explained entirely. We can only discuss a little. In cultivating and collecting your thoughts you should do three things:
Reproach the five desires！
Chase out the five coverings！
Regulate carefully the five matters！
Everyone knows the five desires, although you may not recognize them by that name. The five desires are forms, sounds, odors, flavors, and objects of touch. They are also listed as wealth, sex, fame, food, and sleep. With the desire for form, one chases after form. With the desire for sound, one pursues sounds. With the desire for fragrance, your mind gets caught up in pursuit of fragrances. With the desire for flavor, you pursue flavors. With the desire for touch, you chase after objects of touch. In general, people are confused by these false things—so confused that their own natures will not emit light. All five desires are false; you should scold and berate your mind: "Hey! Don't run after those defiling forms!" When you scold your mind like that, then your mind will take heed and know it should not chase after form. This same principle applies in cases when disciples aren't obedient and don't listen to the Sutra lectures. "Don't fall asleep! Don't be lazy!" Then the disciples take heed and think, "Oh, I shouldn't be lazy. I guess I'd better be a little more diligent." Scolding away the five desires works in the same way. When your mind wants to pursue defiling forms, you should scold it: "Come back here!" It will come back. Suppose it decides to listen to a piano, or to the sound of an airplane passing overhead. "Hey! Don't listen to that sound! That sound is of no help in cultivation!" Your mind will take heed. If your mind wants to pursue flavors, tell it, "People who cultivate the Way should not become attached to flavors!" Don't think that although it's not all right to become attached to flavors, it probably doesn't matter if one becomes attached to touch. That's also not permissible. In this way you should reproach the five desires, until your mind becomes very well-behaved.
Does anyone know what the five coverings are? If you know, you can tell me; I also want to study them. No one knows? It is very simple. When I tell you, you will say, "Oh, it's those!" and you will understand. Before the term is explained, you wonder what the five are and what they are covering. They are covering your samadhi and your wisdom. Because they are covering them, your samadhi does not come forth and your wisdom does not come forth. They are obstructed by the coverings. If you don't want to be obstructed by these five coverings, you must chase them out. Get rid of them.
The Five Coverings: 1. The covering of greedy desire. This refers not merely to greed, but to greedy desire. Desire is the worst thing there is. We can also say it's the best thing there is. Everything has two sides, you don't want to just look at one side. When is desire the worst thing? When you are greedy for wealth, sex, fame, food, and sleep and greedy for forms, sounds, smells, tastes, and objects of touch. When is desire the best thing? When you are greedy for precepts, greedy for samadhi, and greedy for wisdom. To "always delight in sitting in dhyana" is a kind of greed, after all. It doesn't hurt to have this kind of greed. If you are greedy to become a Buddha, or a Bodhisattva, or a good person, or a filial disciple, then that kind of greed is not bad. What makes me happiest is to have filial disciples. That's my greed. Your greed as disciples is to have the very best teacher, so you can study the Buddhadharma. Those kinds of greed are permissible. In lecturing the Buddhadharma one must explain it as perfectly fused and unobstructed. If someone says something is bad, I will show how it can also be good. If someone says something is good, I will show how it can also be bad. The first covering of greedy desire covers your samadhi and wisdom.
To be continued |
