..续本文上一页s, with the principles of moral conduct);

　　4. Association with those mature in age and experience, who possess dignity, restraint and calm;

　　5. Noble friendship;

　　6. Suitable conversation.

　　These things, too, are helpful in conquering restlessness and remorse:

　　Rapture, of the factors of absorption (jhananga);

　　Concentration, of the spiritual faculties (indriya);

　　Tranquillity, concentration and equanimity, of the factors of enlightenment (bojjhanga).

　　When the mind is restless it is not the proper time for cultivating the following factors of enlightenment: investigation of the doctrine, energy and rapture, because an agitated mind can hardly be quietened by them.

　　When the mind is restless, it is the proper time for cultivating the following factors of enlightenment: tranquillity, concentration and equanimity, because an agitated mind can easily be quietened by them.

　　— SN 46:53

　　C. Simile

　　If there is water in a pot, stirred by the wind, agitated, swaying and producing waves, a man with a normal faculty of sight could not properly recognize and see the image of his own face. In the same way, when one”s mind is possessed by restlessness and remorse, overpowered by restlessness and remorse, one cannot properly see the escape from restlessness and remorse that have arisen; then one does not properly understand one”s own welfare, nor that of another, nor that of both; and also texts memorized a long time ago do not come into one”s mind, not to speak of those not memorized.

　　— SN 46:55

　　5. DOUBT

　　A. Nourishment of Doubt

　　There are things causing doubt; frequently giving unwise attention to them — that is the nourishment for the arising of doubt that has not yet arisen, and for the increase and strengthening of doubt that has already arisen.

　　— SN 46:51

　　B. Denourishing of Doubt

　　There are things which are wholesome or unwholesome, blameless or blameworthy, noble or low, and (other) contrasts of dark and bright; frequently giving wise attention to them — that is the denourishing of the arising of doubt that has not yet arisen, and of the increase and strengthening of doubt that has already arisen.

　　Of the six things conducive to the abandonment of doubt, the first three and the last two are identical with those given for restlessness and remorse. The fourth is as follows:

　　Firm conviction concerning the Buddha, Dhamma and Sangha.

　　In addition, the following are helpful in conquering Doubt:

　　Reflection, of the factors of absorption (jhananga);

　　Wisdom, of the spiritual faculties (indriya);

　　Investigation of reality, of the factors of enlightenment (bojjhanga).

　　C. Simile

　　If there is a pot of water which is turbid, stirred up and muddy, and this pot is put into a dark place, then a man with a normal faculty of sight could not properly recognize and see the image of his own face. In the same way, when one”s mind is possessed by doubt, overpowered by doubt, then one cannot properly see the escape from doubt which has arisen; then one does not properly understand one”s own welfare, nor that of another, nor that of both; and also texts memorized a long time ago do not come into one”s mind, not to speak of those not memorized.

　　— SN 46:55

　　From the Samaññaphala Sutta

　　I. The Sutta (Digha Nikaya No. 2)

　　Being endowed with noble mindfulness and clear comprehension, and endowed with noble contentedness, the monk resorts to a lonely place: to a forest, the foot of a tree, a mountain, a cleft, a rock cave, a cemetery, a jungle, an open space, a heap of straw. After the meal, having returned from the alms-round, he sits down, crosslegged, keeping his body erect and his mindfulness alert. Having given up covetousness (= sensual desire) with regard to the world, he dwells with a heart free of covetousness, he cleanses his mind from covetousn…

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