..续本文上一页 in the case of the mental defilements, stray thoughts will be entirely excluded only at the stage of Arahatship, when the perfect mindfulness thereby obtained keeps unfailing watch at the door of the mind.

　　If they are to shape our attitude, all these facts about the three kinds of disturbing factors must be given full weight and be fully absorbed by our mind. Then, in these three disturbing factors, the noble truth of suffering will manifest itself to the meditator very incisively through his own personal experience: "Not to obtain what one wants is suffering." The three other noble truths should also be exemplified by reference to the same situation. In such a way, even when dealing with impediments, the meditator will be within the domain of Satipatthana. He will be engaged in the mindful awareness of the Four Noble Truths — a part of the contemplation of mental objects (dhammanupassana).[4] It is characteristic of right mindfulness, and one of its tasks, to relate the actual experiences of life to the truth of the Dhamma, and to use them as opportunities for its practical realization. Already at the preliminary stage devoted to the shaping of a correct and helpful attitude, we have the first successful test of our peaceful weapons: by understanding our adversaries better, we have consolidated our position which was formerly weakened by an emotional approach; and by transforming these adversaries into teachers of the truths, we have won the first advantage over them.

　　THREE COUNTERMEASURES

　　If we are mentally prepared by a realistic view of these three factors antagonistic to meditation, we shall be less inclined to react at once by irritation when they actually arise. We shall be emotionally in a better position to meet them with the non-violent weapons of which we shall now speak.

　　There are three devices for countering disturbances that arise in meditation. The three should be applied in succession whenever the preceding device has failed to dispose of the disturbance. All three are applications of bare attention; they differ in the degree and duration of attention given to the disturbance. The guiding rule here is: to give no more mental emphasis to the respective disturbance than is actually required by circumstances.

　　1. First, one should notice the disturbance clearly, but lightly: that is, without emphasis and without attention to details. After that brief act of noticing, one should try to return to the original subject of meditation. If the disturbance was weak or one”s preceding concentration fairly strong, one may well succeed in resuming contemplation. At that stage, by being careful not to get involved in any "conversation" or argument with the intruder, we shall on our part not give it a reason to stay long; and in a good number of cases the disturbance will soon depart like a visitor who does not receive a very warm welcome. That curt dismissal may often enable us to return to our original meditation without any serious disturbance to the composure of mind.

　　The non-violent device here is: to apply bare attention to the disturbance, but with a minimum of response to it, and with a mind bent on withdrawal. This is the very way in which the Buddha himself dealt with inopportune visitors, as described in the Mahasuññata Sutta: "...with a mind bent on seclusion... and withdrawn, his conversation aiming at dismissing (those visitors)." Similar was Shantideva”s advice on how to deal with fools: if one cannot avoid them, one should treat them "with the indifferent politeness of a gentleman."

　　2. If, however, the disturbance persists, one should repeat the application of bare attention again and again, patiently and calmly; and it may be that the disturbance will vanish when it has spent its force. Here …

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