..续本文上一页the unshakable deliverance of the mind should, therefore, select a definite "working-ground" of a direct and practical import: a kammatthana[1] in its widest sense, on which the structure of his entire life should be based. Holding fast to that "working-ground," never losing sight of it for long, even this alone will be a considerable and encouraging progress in the control and development of the mind, because in that way the directive and purposive energies of mind will be strengthened considerably. One who has chosen the conquest of the five hindrances for a "working-ground" should examine which of the five are strongest in one”s personal case. Then one should carefully observe how, and on which occasions, they usually appear. One should further know the positive forces within one”s own mind by which each of these hindrances can best be countered and, finally, conquered; and one should also examine one”s life for any opportunity of developing these qualities which, in the following pages, have been indicated under the headings of the spiritual faculties (indriya), the factors of absorption (jhananga), and the factors of enlightenment (bojjhanga). In some cases, subjects of meditation have been added which will be helpful in overcoming the respective hindrances.

　　By the "worldling" (puthujjana),[2] however, only a temporary suspension and partial weakening of the hindrances can be attained. Their final and complete eradication takes place on the stages of sanctity (ariyamagga):

　　Doubt is eliminated on the first stage, the path of stream-entry (sotapatti-magga).

　　Sensual desire, ill will and remorse are eliminated on the third stage, the path of non-returner (anagami-magga)

　　Sloth and torpor and restlessness are eradicated on the path of Arahatship (arahatta-magga).

　　Hence the reward of the fight against the hindrances is not only the limited one of making possible a shorter or longer spell of meditation, but every step in weakening these hindrances takes us nearer to the stages of sanctity where deliverance from these hindrances is unshakable.

　　Though most of the following texts, translated from the Discourses of the Buddha and the commentaries, are addressed to monks, they are likewise valid for those living the worldly life. As the Old Masters say: "The monk (bhikkhu) is mentioned here as an example of those dedicated to the practice of the Teaching. Whosoever undertakes that practice is here included in the term ”monk.” "

　　The Five Hindrances

　　I. General Texts

　　There are five impediments and hindrances, overgrowths of the mind that stultify insight. What five

　　Sensual desire is an impediment and hindrance, an overgrowth of the mind that stultifies insight. Ill-will... Sloth and torpor... Restlessness and remorse... Sceptical doubt are impediments and hindrances, overgrowths of the mind that stultify insight.

　　Without having overcome these five, it is impossible for a monk whose insight thus lacks strength and power, to know his own true good, the good of others, and the good of both; nor will he be capable of realizing that superhuman state of distinctive achievement, the knowledge and vision enabling the attainment of sanctity.

　　But if a monk has overcome these five impediments and hindrances, these overgrowths of the mind that stultify insight, then it is possible that, with his strong insight, he can know his own true good, the good of others, and the good of both; and he will be capable of realizing that superhuman state of distinctive achievement, the knowledge and vision enabling the attainment of sanctity.

　　— AN 5:51

　　One whose heart is overwhelmed by unrestrained covetousness will do what he should not do and neglect what he ought to do. And through that, his good name and his happiness will come to ruin.

　　One whose hear…

《The Five Mental Hindrances and Their Conquest:Selected Texts from the Pali Canon and the Commentaries》全文未完，请进入下页继续阅读…