..续本文上一页n applying and using these various techniques.

　　e. Kalyana-mittata: Associate with virtuous people who are kind and considerate.

　　f. Sappaya-katha: Be careful to speak and think only of those topics — such as the development of benevolence — that are congenial and useful to yourself and to those around you.

　　g. Sacca-dama: Make the resolution that you will keep your attention focused on your own faults — in thought, word, and deed — and not on the faults of others. Keep your attention right at the heart, with the realization that ill will arises at the heart and so will have to be cured at the heart.

　　Each of these seven techniques can work very well in shaking off thoughts of ill will.

　　3. Torpor and lethargy can be overcome in the following ways:

　　a. Atibhojana-nimittakata: Don”t eat heavily.

　　b. Iriyapatha-samparivatta-gahata: Maintain a proper balance among your postures of sitting, standing, walking, and lying down.

　　c. Alokasañña-manasikara: Create in your mind an image of bright light appearing right before you.

　　d. Abbhokasa-vasa: Look for a place to stay out in the open air or in the forest, away from human habitation.

　　e. Kalyana-mittata: Associate with well-behaved friends in the holy life who aren”t given over to lethargy or drowsiness. If you can associate with someone who has attained jhana, so much the better.

　　f. Sappaya-katha: Think and speak only of congenial topics — making the resolution, for instance, to observe the ascetic practices and perform other similar acts of good.

　　Torpor and lethargy can be overcome absolutely, once and for all, only by a person who has attained the path to arahantship, but we have to start overcoming them step by step right from the beginning of our practice, using the above methods.

　　4. Restlessness and anxiety can be dealt with using the following methods:

　　a. Bahussuta: Make a habit of reading books and listening to others talk about the practice.

　　b. Paripucchata: Make a habit of asking questions about what you have learned and experienced, and then put the answers into practice.

　　c. Vinaya-pakataññuta: Be knowledgeable and scrupulous concerning the precepts and practices you have undertaken.

　　d. Vuddha-sevita: Associate with those who are mature in their virtue and circumspect in their knowledge and behavior.

　　e. Kalyana-mittata: Associate with friends you admire.

　　f. Sappaya-katha: Speak of matters that put your mind to rest, e.g., of what is right and wrong.

　　Restlessness and anxiety are abandoned once and for all only with the attainment of the path to arahantship, but we have to start overcoming them step by step right from the start.

　　5. Uncertainty can be dealt with using the following methods:

　　a. Bahussuta: Make yourself well-read and well-informed concerning the practice.

　　b. Paripucchata: Make a habit of asking questions of those who are experienced.

　　c. Vinaya-pakataññuta: be expert with regard to the precepts and practices you have undertaken.

　　d. Adhimokkha-bahulata: Work on increasing your enthusiasm for what is good.

　　e. Kalyana-mittata: Associate with good people

　　f. Sappaya-katha: Speak only of topics that will allay your uncertainty. For instance, discuss the virtues of the Triple Gem. (Uncertainty concerning the Triple Gem is abandoned once and for all with the first attainment of the stream to nibbana.)

　　* * *

　　What all this comes down to is that the five hindrances all disappear when you focus on the body to the point where it becomes clear, and focus on the mind to the point where it becomes firm and resolute — because the hindrances arise right at the body and mind, and where they arise is where they should be dispersed.

　　The hindrances are an intermediate level of defilement. Only when the mind attains concen…

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