..续本文上一页 flow into him. Therefore he practices for the sake of its control, he watches over the sense of sight, he enters upon its control. Having heard a sound... smelt an odor... tasted a taste... felt a touch... cognized a mental object, he does not seize upon its (delusive) appearance as a whole... he enters upon its control.

　　— SN 35:120

　　There are forms perceptible by the eye, which are desirable, lovely, pleasing, agreeable, associated with desire, arousing lust. If the monk does not delight in them, is not attached to them, does not welcome them, then in him thus not delighting in them, not being attached to them and not welcoming them, delight (in these forms) ceases; if delight is absent, there is no bondage. There are sounds perceptible by the ear... odors perceptible by the mind... if delight is absent, there is no bondage.

　　— SN 35:63

　　4. Moderation in eating

　　How is he moderate in eating

　　 Herein a monk takes his food after wise consideration: not for the purpose of enjoyment, of pride, of beautifying the body or adorning it (with muscles); but only for the sake of maintaining and sustaining this body, to avoid harm and to support the holy life, thinking: "Thus I shall destroy the old painful feeling and shall not let a new one rise. Long life will be mine, blamelessness and well-being."

　　— MN 2; MN 39

　　5. Noble friendship

　　Reference is here, in particular, to such friends who have experience and can be a model and help in overcoming sensual desire, especially in meditating on impurity. But it applies also to noble friendship in general. The same twofold explanation holds true also for the other hindrances, with due alterations.

　　The entire holy life, Ananda, is noble friendship, noble companionship, noble association. Of a monk, Ananda, who has a noble friend, a noble companion, a noble associate, it is to be expected that he will cultivate and practice the Noble Eightfold Path.

　　— SN 45:2

　　6. Suitable conversation

　　Reference is here in particular to conversation about the overcoming of sensual desire, especially about meditating on impurity. But it applies also to every conversation which is suitable to advance one”s progress on the path. With due alterations this explanation holds true also for the other hindrances.

　　If the mind of a monk is bent on speaking, he (should remember this): "Talk which is low, coarse, worldly, not noble, not salutary, not leading to detachment, not to freedom from passion, not to cessation, not to tranquillity, not to higher knowledge, not to enlightenment, not to Nibbana, namely, talk about kings, robbers and ministers, talk about armies, dangers and war, about food and drink, clothes, couches, garlands, perfumes, relatives, cars, villages, towns, cities, and provinces, about women and wine, gossip of the street and of the well, talk about the ancestors, about various trifles, tales about the origin of the world and the ocean, talk about what happened and what did not happen — such and similar talk I shall not entertain." Thus he is clearly conscious about it.

　　But talk about austere life, talk suitable for the unfolding of the mind, talk which is conducive to complete detachment, to freedom from passion, to cessation, tranquillity, higher knowledge, enlightenment and to Nibbana, namely, talk about a life of frugality, about contentedness, solitude, aloofness from society, about rousing one”s energy, talk about virtue, concentration, wisdom, deliverance, about the vision and knowledge of deliverance — such talk I shall entertain." Thus he is clearly conscious about it.

　　— MN 122

　　These things, too, are helpful in conquering sensual desire:

　　One-pointedness of mind, of the factors of absorption (jhananga);

　　Mindfulness, of the spiritual faculties (indriya);

　　Mindfulness, of the factors of enlightenm…

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