..续本文上一页ejected sceptical doubt comes to be.

　　— MN 10 (Satipatthana Sutta)

　　To note mindfully, and immediately, the arising of one of the hindrances, as recommended in the preceding text, is a simple but very effective method of countering these and any other defilements of the mind. By doing so, a brake is applied against the uninhibited continuance of unwholesome thoughts, and the watchfulness of mind against their recurrence is strengthened. This method is based on a simple psychological fact which is expressed by the commentators as follows: "A good and an evil thought cannot occur in combination. Therefore, at the time of knowing the sense desire (that arose in the preceding moment), that sense desire no longer exists (but only the act of knowing)."

　　II. The Hindrances Inpidually

　　Just as, monks, this body lives on nourishment, lives dependent on nourishment, does not live without nourishment — in the same way, monks, the five hindrances live on nourishment, depend on nourishment, do not live without nourishment.

　　— SN 46:2

　　1. SENSUAL DESIRE

　　A. Nourishment of Sensual Desire

　　There are beautiful objects; frequently giving unwise attention to them — this is the nourishment for the arising of sensual desire that has not arisen, and the nourishment for the increase and strengthening of sensual desire that has already arisen.

　　— SN 46:51

　　B. Denourishing of Sensual Desire

　　There are impure objects (used for meditation); frequently giving wise attention to them — this is the denourishing of the arising of sensual desire that has not yet arisen, and the denourishing of the increase and strengthening of sensual desire that has already arisen.

　　— SN 46:51

　　Six things are conducive to the abandonment of sensual desire:

　　Learning how to meditate on impure objects;

　　Devoting oneself to the meditation on the impure;

　　Guarding the sense doors;

　　Moderation in eating;

　　Noble friendship;

　　Suitable conversation.

　　— Commentary to the Satipatthana Sutta

　　1. Learning how to meditate about impure objects

　　& 2. Devoting oneself to the meditation on the impure

　　(a) Impure objects

　　In him who is devoted to the meditation about impure objects, repulsion towards beautiful objects is firmly established. This is the result.

　　— AN 5:36

　　"Impure object" refers, in particular, to the cemetery meditations as given in the Satipatthana Sutta and explained in the Visuddhimagga; but it refers also to the repulsive aspects of sense objects in general.

　　(b) The loathsomeness of the body

　　Herein, monks, a monk reflects on just this body, confined within the skin and full of manifold impurities from the soles upward and from the top of the hair down: "There is in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, bowels, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, lymph, saliva, mucus, fluid of the joints, urine (and the brain in the skull)."

　　— MN 10

　　By bones and sinews knit,

　　With flesh and tissue smeared,

　　And hidden by the skin, the body

　　Does not appear as it really is...

　　The fool thinks it beautiful,

　　His ignorance misguiding him...

　　— Sutta Nipata, v.194,199

　　(c) Various contemplations

　　Sense objects give little enjoyment, but much pain and much despair; the danger in them prevails.

　　— MN 14

　　The unpleasant overwhelms a thoughtless man in the guise of the pleasant, the disagreeable overwhelms him in the guise of the agreeable, the painful in the guise of pleasure.

　　— Udana, 2:8

　　3. Guarding the sense doors

　　How does one guard the sense doors

　　 Herein, a monk, having seen a form, does not seize upon its (delusive) appearance as a whole, nor on its details. If his sense of sight were uncontrolled, covetousness, grief and other evil, unwholesome states would…

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