..续本文上一页e for reaching the safe ground of sanctity (ariya-bhumi). In that way, sceptical doubt is like traveling in a desert.
B. THE ABANDONMENT OF THE HINDRANCES
The text of the Discourse says: "But when these five hindrances are abandoned, the monk considers himself as free from debt, rid of illness, emancipated from the prison”s bondage, as a free man, and as one arrived at a place of safety."
1. The Abandonment of Sensual Desire
A man, having taken a loan, uses it for his business and comes to prosperity. He thinks: "This debt is a cause of vexation." He returns the loan together with the interest, and has the promissory note torn up. After that he neither sends a messenger nor a letter to his creditors; and even if he meets them it depends on his wish whether he will get up from his seat to greet them, or not. And why
He is no longer in debt to them or dependent of them.
Similarly a monk thinks: "Sensual desire is a cause of obstruction." He then cultivates the six things leading to its abandonment (see p.9), and removes the hindrance of sensual desire. Just as one who has freed himself of debt no longer feels fear or anxiety when meeting his former creditors, so one who has given up sensual desire is no longer attached and bound to the object of his desire; even if he sees pine forms, passions will not assail him.
Therefore the Blessed One compared the abandonment of sensual desire to freedom from debt.
2. The Abandonment of Ill-Will
Just as a person suffering from a bilious disease, having been cured by taking medicine, will regain his taste for honey and sugar, similarly a monk, thinking, "This ill-will causes much harm," develops the six things leading to its abandonment and removes the hindrance of ill-will. Just as the cured patient partaking of honey and sugar appreciates the taste, so also this monk receives with reverence the rules of training, and observes them with appreciation (of their value). Therefore the Blessed One compared the abandonment of ill-will to the recovery of health.
3. THE ABANDONMENT OF SLOTH AND TORPOR
There is a person that once had been in jail on a festival day. But when freed and celebrating the festival on a later occasion, he will think: "Formerly, through the fault of my heedlessness, I was in prison on that day and could not enjoy this festival. Now I shall be heedful." And he remains heedful of his conduct so that nothing detrimental finds entry into his mind. Having enjoyed the festival, he exclaims: "Oh, what a beautiful festival it was!"
Similarly a monk, perceiving that sloth and torpor do great harm, develops the six things opposed to them, and so removes the hindrance of sloth and torpor. Just, as the man freed from prison enjoys the whole length of the festival, even for seven days, so this monk who has given up sloth and torpor is capable of enjoying the beginning, the middle and the consummation of the Festival of the Dhamma (dhamma-nakkhatta), and finally attains to Arahatship together with the fourfold discriminating knowledge (patisambhida)
Therefore the Blessed One spoke of the abandonment of sloth and torpor as being comparable to release from imprisonment.
4. THE ABANDONMENT OF RESTLESSNESS AND REMORSE
There is a slave who, with the help of a friend, pays money to his master, becomes a free man, and is henceforth able to do what he likes. Similarly a monk, perceiving the great obstruction caused by restlessness and remorse, cultivates the six things opposed to them, and thus gives up restlessness and remorse. And having given them up, he is like a truly free man, able to do as he wishes. Just as no one can forcibly stop a free man from doing what he likes, so can restlessness and remorse no longer stop that monk from walking the happy path of renunciation (sukhanekk…
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