Difference between revisions of "Five hindrances"
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| − | In the [[Buddhist tradition]], the [[five hindrances]] ([[Sanskrit]]: [[pañca nivāraṇa]]; [[Pali]]: [[pañca nīvaraṇāni]]) are identified as [[mental factors]] that hinder progress in [[meditation]] and in our daily [[lives]]. In the [[Theravada]] [[tradition]], these factors are identified specifically as obstacles to the [[jhānas]] (stages of [[concentration]]) within [[meditation]] practice. Within the [[Mahayana]] [[tradition]], the [[five hindrances]] are identified as obstacles to [[samatha]] ([[tranquility]]) [[meditation]]. Contemporary [[Insight]] [[Meditation]] [[teachers]] identify the [[five hindrances]] as obstacles to [[mindfulness]] [[meditation]]. | + | In the [[Buddhist tradition]], the [[five hindrances]] ([[Sanskrit]]: [[pañca nivāraṇa]]; [[Pali]]: [[pañca nīvaraṇāni]]) are identified as [[mental factors]] that hinder progress in [[meditation]] and in our daily [[lives]]. In the [[Theravada]] [[tradition]], these factors are identified specifically as [[obstacles]] to the [[jhānas]] (stages of [[concentration]]) within [[meditation]] practice. Within the [[Mahayana]] [[tradition]], the [[five hindrances]] are identified as [[obstacles]] to [[samatha]] ([[tranquility]]) [[meditation]]. Contemporary [[Insight]] [[Meditation]] [[teachers]] identify the [[five hindrances]] as [[obstacles]] to [[mindfulness]] [[meditation]]. |
The [[five hindrances]] are: | The [[five hindrances]] are: | ||
| − | Sensory [[desire]] ([[kāmacchanda]]): the particular type of wanting that seeks for [[happiness]] through the [[five senses]] of [[sight]], [[sound]], smell, {{Wiki|taste}} and [[physical]] [[feeling]]. | + | {{Wiki|Sensory}} [[desire]] ([[kāmacchanda]]): the particular type of wanting that seeks for [[happiness]] through the [[five senses]] of [[sight]], [[sound]], {{Wiki|smell}}, {{Wiki|taste}} and [[physical]] [[feeling]]. |
[[Ill-will]] ([[vyāpāda]]; also spelled [[byāpāda]]): all kinds of [[thought]] related to wanting to reject, [[feelings]] of [[hostility]], [[resentment]], [[hatred]] and [[bitterness]]. | [[Ill-will]] ([[vyāpāda]]; also spelled [[byāpāda]]): all kinds of [[thought]] related to wanting to reject, [[feelings]] of [[hostility]], [[resentment]], [[hatred]] and [[bitterness]]. | ||
| − | Sloth-torpor ([[thīna-middha]]): heaviness of [[body]] and dullness of [[mind]] which drag one down into disabling {{Wiki|inertia}} and thick [[depression]]. | + | Sloth-torpor ([[thīna-middha]]): {{Wiki|heaviness}} of [[body]] and [[dullness]] of [[mind]] which drag one down into disabling {{Wiki|inertia}} and thick [[depression]]. |
Restlessness-worry ([[uddhacca-kukkucca]]): the inability to [[calm]] the [[mind]]. | Restlessness-worry ([[uddhacca-kukkucca]]): the inability to [[calm]] the [[mind]]. | ||
[[Doubt]] ([[vicikicchā]]): lack of conviction or [[trust]]. | [[Doubt]] ([[vicikicchā]]): lack of conviction or [[trust]]. | ||
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Contemporary [[Insight]] [[Meditation]] | Contemporary [[Insight]] [[Meditation]] | ||
| − | Contemporary [[Insight]] [[Meditation]] [[teacher]] Gil Fronsdal describes the [[hindrances]] as "a very important list of [[mental states]] that have a big impact on [[meditation]] practice and people’s daily [[lives]]." Fronsdale emphasizes that it is important not to see the [[hindrances]] as personal failings. All [[human beings]] have them. A big part of [[mindfulness]] [[meditation]] is to learn about these [[hindrances]] in [[order]] to become free of them. Therefore, Fronsdale states, the goal is to not dismiss them, but to study them and | + | Contemporary [[Insight]] [[Meditation]] [[teacher]] Gil Fronsdal describes the [[hindrances]] as "a very important list of [[mental states]] that have a big impact on [[meditation]] practice and people’s daily [[lives]]." Fronsdale emphasizes that it is important not to see the [[hindrances]] as personal failings. All [[human beings]] have them. A big part of [[mindfulness]] [[meditation]] is to learn about these [[hindrances]] in [[order]] to become free of them. Therefore, Fronsdale states, the goal is to not dismiss them, but to study them and understand them really well. |
Contemporary [[teacher]] {{Wiki|Jack Kornfield}} described the [[five hindrances]] as "difficult energies which arise in the [[mind]] and in one's [[life]] as a part of [[meditation]] practice." | Contemporary [[teacher]] {{Wiki|Jack Kornfield}} described the [[five hindrances]] as "difficult energies which arise in the [[mind]] and in one's [[life]] as a part of [[meditation]] practice." | ||
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[[Theravada]] [[tradition]] | [[Theravada]] [[tradition]] | ||
| − | Contemporary [[Theravada]] [[scholar]] Nina van Gorkom states: "The [[hindrances]] are obstructions, overwhelming the [[mind]], weakening [[insight]].[...] The [[hindrances]] obstruct the development of what is [[wholesome]]."[web 4] | + | Contemporary [[Theravada]] [[scholar]] [[Nina van Gorkom]] states: "The [[hindrances]] are obstructions, overwhelming the [[mind]], weakening [[insight]].[...] The [[hindrances]] obstruct the [[development]] of what is [[wholesome]]."[web 4] |
| − | Within the [[Theravada]] [[tradition]], the [[five hindrances]] are identified specifically as obstacles to the [[jhānas]] (stages of [[concentration]]) within [[meditation]]. For | + | Within the [[Theravada]] [[tradition]], the [[five hindrances]] are identified specifically as [[obstacles]] to the [[jhānas]] (stages of [[concentration]]) within [[meditation]]. For example, contemporary [[Theravada]] [[teacher]] [[Ajahn]] Brahmavamso states:[web 1] |
| − | The deliberate [[idea]] of [[overcoming]] these [[five hindrances]] is important because it is the [[five hindrances]] that block the door to both the [[jhānas]], and [[wisdom]]. It’s the [[five hindrances]] that fuel [[avijjā]]. The [[Buddha]] said that they’re the nutriments, the [[food]] of [[delusion]]. | + | The deliberate [[idea]] of [[overcoming]] these [[five hindrances]] is important because it is the [[five hindrances]] that block the door to both the [[jhānas]], and [[wisdom]]. It’s the [[five hindrances]] that fuel [[avijjā]]. The [[Buddha]] said that they’re the [[nutriments]], the [[food]] of [[delusion]]. |
| − | [[Ajahn]] Brahmavamso emphasizes that any obstacle that arises in [[meditation]] can be identified as one of the [[five hindrances]]; he states: | + | [[Ajahn]] Brahmavamso emphasizes that any [[obstacle]] that arises in [[meditation]] can be identified as one of the [[five hindrances]]; he states: |
| − | Any problem which arises in [[meditation]] will be one of these [[Five Hindrances]], or a combination. So, if one [[experiences]] any difficulty, use the scheme of the [[Five Hindrances]] as a 'check list' to identify the main problem. Then you will know the appropriate remedy, apply it carefully, and go beyond the obstacle into deeper [[meditation]]. When the [[Five Hindrances]] are fully overcome, there is no barrier between the [[meditator]] and the [[bliss]] of [[Jhana]]. Therefore, the certain test that these [[Five Hindrances]] are really overcome is the ability to access [[Jhana]]. | + | Any problem which arises in [[meditation]] will be one of these [[Five Hindrances]], or a combination. So, if one [[experiences]] any difficulty, use the scheme of the [[Five Hindrances]] as a 'check list' to identify the main problem. Then you will know the appropriate remedy, apply it carefully, and go beyond the [[obstacle]] into deeper [[meditation]]. When the [[Five Hindrances]] are fully overcome, there is no barrier between the [[meditator]] and the [[bliss]] of [[Jhana]]. Therefore, the certain test that these [[Five Hindrances]] are really overcome is the ability to access [[Jhana]]. |
[[Mahayana]] [[tradition]] | [[Mahayana]] [[tradition]] | ||
| − | Within the [[Mahayana]] [[tradition]], the [[five hindrances]] are typically identified as obstacles to [[samatha]] [[meditation]] (also referred to as [[tranquility]] [[meditation]]). | + | Within the [[Mahayana]] [[tradition]], the [[five hindrances]] are typically identified as [[obstacles]] to [[samatha]] [[meditation]] (also referred to as [[tranquility]] [[meditation]]). |
[[Overcoming]] the [[hindrances]] | [[Overcoming]] the [[hindrances]] | ||
| − | All of the [[Buddhist traditions]] emphasize that the [[hindrances]] are overcome by investigating and understanding them. For | + | All of the [[Buddhist traditions]] {{Wiki|emphasize}} that the [[hindrances]] are overcome by investigating and [[understanding]] them. For example, contemporary [[Theravada]] [[teacher]] [[Ajahn Sumedho]] states: |
| − | In [[meditation]] one develops an understanding of the [[Five Hindrances]] -- how, when one of them is present, you investigate it, you | + | In [[meditation]] one develops an [[understanding]] of the [[Five Hindrances]] -- how, when one of them is {{Wiki|present}}, you investigate it, you understand it, you accept its presence and you learn how to deal with it. Sometimes you can just tell it to go away and it goes; sometimes you just have to allow it to be there till it wears out. |
| − | Contemporary [[Insight]] [[Meditation]] [[teacher]] Gil Fronsdal emphasizes that to be a good student of the [[hindrances]], you must be very patient with them and not be dismissive of them. When they arise, you must stop for them. Fronsdal states that a bumper sticker for this type of training could be “I stop for the [[hindrances]].” You don’t indulge them, Fronsdal states, you become [[interested]] and study them. | + | Contemporary [[Insight]] [[Meditation]] [[teacher]] Gil Fronsdal emphasizes that to be a good [[student]] of the [[hindrances]], you must be very {{Wiki|patient}} with them and not be dismissive of them. When they arise, you must stop for them. Fronsdal states that a bumper sticker for this type of {{Wiki|training}} could be “I stop for the [[hindrances]].” You don’t indulge them, Fronsdal states, you become [[interested]] and study them. |
The [[Insight]] [[Meditation]] [[tradition]] teaches the RAIN [[formula]] for investigating the [[hindrances]]: | The [[Insight]] [[Meditation]] [[tradition]] teaches the RAIN [[formula]] for investigating the [[hindrances]]: | ||
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The [[hindrances]] individually | The [[hindrances]] individually | ||
| − | Sensory [[desire]] (kamacchanda) | + | {{Wiki|Sensory}} [[desire]] ([[kamacchanda]]) |
| − | The [[hindrance]] of sensory [[desire]] (kamacchanda) is latching onto [[thoughts]] or [[feelings]] based on the [[pleasures]] of the [[five senses]]. | + | The [[hindrance]] of sensory [[desire]] ([[kamacchanda]]) is latching onto [[thoughts]] or [[feelings]] based on the [[pleasures]] of the [[five senses]]. |
| − | [[Ajahn]] Brahmavamso (1999) states: "Sensory [[desire]] refers to that particular type of wanting that seeks for [[happiness]] through the [[five senses]] of [[sight]], [[sound]], smell, {{Wiki|taste}} and [[physical]] [[feeling]]. It specifically excludes any [[aspiration]] for [[happiness]] through the sixth [[sense]] of [[mind]] alone. In its extreme [[form]], sensory [[desire]] is an {{Wiki|obsession}} to find [[pleasure]] in such things as {{Wiki|sexual}} intimacy, good [[food]] or fine {{Wiki|music}}. But it also includes the [[desire]] to replace irritating or even [[painful]] five-sense [[experiences]] with [[pleasant]] ones, i.e. the [[desire]] for sensory {{Wiki|comfort}}." | + | [[Ajahn]] Brahmavamso (1999) states: "{{Wiki|Sensory}} [[desire]] refers to that particular type of wanting that seeks for [[happiness]] through the [[five senses]] of [[sight]], [[sound]], {{Wiki|smell}}, {{Wiki|taste}} and [[physical]] [[feeling]]. It specifically excludes any [[aspiration]] for [[happiness]] through the sixth [[sense]] of [[mind]] alone. In its extreme [[form]], sensory [[desire]] is an {{Wiki|obsession}} to find [[pleasure]] in such things as {{Wiki|sexual}} intimacy, good [[food]] or fine {{Wiki|music}}. But it also includes the [[desire]] to replace irritating or even [[painful]] five-sense [[experiences]] with [[pleasant]] ones, i.e. the [[desire]] for sensory {{Wiki|comfort}}." |
| − | [[Ajahn]] Brahmavamso (2001) states: "[...] [[kāma]] [[chanda]] are anything from the [[extremes]] of [[lust]] to just [[being]] concerned with how the [[body]] is doing. [[Thinking]] about the [[letter]] that you have to write afterwards, about the [[rain]] pattering on your roof, about your kutī | + | [[Ajahn]] Brahmavamso (2001) states: "[...] [[kāma]] [[chanda]] are anything from the [[extremes]] of [[lust]] to just [[being]] concerned with how the [[body]] is doing. [[Thinking]] about the [[letter]] that you have to write afterwards, about the [[rain]] pattering on your roof, about your [[kutī]] [[monk's]] hut, or what needs to be built next, or were you are going to next, that’s all in the [[kāmaloka]], the [[world]] of the [[senses]], that’s all [[kāma]] [[chanda]]. It’s also [[kāma]] [[vitakka]], or the [[thoughts]] about those things, about family, about [[health]], about coming here, going there, and [[thoughts]] about words. |
| − | Traleg Kyabgon states: "This term alludes to the [[minds]] tendency to latch on to something that attracts it--a [[thought]], a [[visual]] [[object]], or a particular [[emotion]]. When we allow the [[mind]] to indulge in such attractions, we lose our [[concentration]]. So we need to apply [[mindfulness]] and be aware of how the [[mind]] operates; we don't necessarily have to suppress all these things arising in the [[mind]], but we should take [[notice]] of them and see how the [[mind]] behaves, how it automatically grabs onto this and that." | + | [[Traleg Kyabgon]] states: "This term alludes to the [[minds]] tendency to latch on to something that attracts it--a [[thought]], a [[visual]] [[object]], or a particular [[emotion]]. When we allow the [[mind]] to indulge in such attractions, we lose our [[concentration]]. So we need to apply [[mindfulness]] and be {{Wiki|aware}} of how the [[mind]] operates; we don't necessarily have to suppress all these things [[arising]] in the [[mind]], but we should take [[notice]] of them and see how the [[mind]] behaves, how it automatically grabs onto this and that." |
Analogy | Analogy | ||
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Antidote | Antidote | ||
| − | In [[order]] to overcome the [[hindrance]] of sensory [[desire]] (kamacchanda), the [[meditator]] must first apply [[mindfulness]] and [[recognize]] that the [[hindrance]] is present. Then one must look at the [[hindrance]], analyze it, make it [[the object]] of our [[meditation]], [[experience]] it fully. The [[meditator]] can then apply specific techniques such as contemplating the [[impermanence]] of the [[pleasant]] [[desire]]. | + | In [[order]] to overcome the [[hindrance]] of sensory [[desire]] ([[kamacchanda]]), the [[meditator]] must first apply [[mindfulness]] and [[recognize]] that the [[hindrance]] is {{Wiki|present}}. Then one must look at the [[hindrance]], analyze it, make it [[the object]] of our [[meditation]], [[experience]] it fully. The [[meditator]] can then apply specific techniques such as contemplating the [[impermanence]] of the [[pleasant]] [[desire]]. |
[[Ajahn]] Brahmavamso emphasizes the technique of [[letting go]] of [[concern]] for the [[body]] and the [[five senses]] completely; he states: | [[Ajahn]] Brahmavamso emphasizes the technique of [[letting go]] of [[concern]] for the [[body]] and the [[five senses]] completely; he states: | ||
| − | In [[meditation]], one transcends sensory [[desire]] for the period by [[letting go]] of [[concern]] for this [[body]] and its five [[sense]] [[activity]]. Some [[imagine]] that the [[five senses]] are there to serve and protect the [[body]], but the [[truth]] is that the [[body]] is there to serve the [[five senses]] as they play in the [[world]] ever seeking [[delight]]. Indeed, the [[Lord]] [[Buddha]] once said, "The [[five senses]] ARE the [[world]]" and to leave the [[world]], to enjoy the other [[worldly]] [[bliss]] of [[Jhana]], one must give up for a [[time]] ALL [[concern]] for the [[body]] and its [[five senses]]. | + | In [[meditation]], one {{Wiki|transcends}} sensory [[desire]] for the period by [[letting go]] of [[concern]] for this [[body]] and its five [[sense]] [[activity]]. Some [[imagine]] that the [[five senses]] are there to serve and {{Wiki|protect}} the [[body]], but the [[truth]] is that the [[body]] is there to serve the [[five senses]] as they play in the [[world]] ever seeking [[delight]]. Indeed, the [[Lord]] [[Buddha]] once said, "The [[five senses]] ARE the [[world]]" and to leave the [[world]], to enjoy the other [[worldly]] [[bliss]] of [[Jhana]], one must give up for a [[time]] ALL [[concern]] for the [[body]] and its [[five senses]]. |
{{Wiki|Etymology}} | {{Wiki|Etymology}} | ||
| − | Kamacchanda can be compared to giving your approval for kāma-based [[thoughts]] and [[emotions]] to remain in your [[mind]]. It is allowing these [[thoughts]] to occupy your [[mind]]. [[Ajahn]] Brahmavamso explains: | + | [[Kamacchanda]] can be compared to giving your approval for kāma-based [[thoughts]] and [[emotions]] to remain in your [[mind]]. It is allowing these [[thoughts]] to occupy your [[mind]]. [[Ajahn]] Brahmavamso explains: |
| − | In the [[Pāli]] term [[kāma]] [[chanda]], [[chanda]] is what you have to do if you cannot attend a [[meeting]] of the [[community of monks]], and you want to give approval and agreement to what’s happening there, you give your [[chanda]] to go ahead in your absence. It’s agreement, approval, consent, and it’s much more subtle than mere [[desire]]. This means that you are buying into, giving in to this, you want it, you approve of it, and you allow it to happen. In the same way that we have [[chanda]] in the [[Vinaya]], we have that [[kāma]] [[chanda]]. It’s as if you give your approval for the sensory [[world]] to be in your [[consciousness]], in your [[mind]], you accept it, approve of it, and you play with it, that’s all [[chanda]]. It’s letting it completely occupy the [[mind]], and it’s much more subtle than just mere [[desire]]. The [[kāma]] part of [[kāma]] [[chanda]], that’s all that is comprised in [[kāmaloka]], the [[world]] of the [[five senses]], which goes from the [[hell realms]], the [[animal]] [[realms]], the [[ghost]] [[realms]], the [[human realm]], and the [[Deva]] [[realms]], to everything that is concerned with those [[kāmaloka]] [[realms]]. [[Kāma]] [[Chanda]] is acceptance, agreement, and consent for that [[world]] to occupy you. | + | In the [[Pāli]] term [[kāma]] [[chanda]], [[chanda]] is what you have to do if you cannot attend a [[meeting]] of the [[community of monks]], and you want to give approval and agreement to what’s happening there, you give your [[chanda]] to go ahead in your absence. It’s agreement, approval, consent, and it’s much more {{Wiki|subtle}} than mere [[desire]]. This means that you are buying into, giving in to this, you want it, you approve of it, and you allow it to happen. In the same way that we have [[chanda]] in the [[Vinaya]], we have that [[kāma]] [[chanda]]. It’s as if you give your approval for the sensory [[world]] to be in your [[consciousness]], in your [[mind]], you accept it, approve of it, and you play with it, that’s all [[chanda]]. It’s letting it completely occupy the [[mind]], and it’s much more {{Wiki|subtle}} than just mere [[desire]]. The [[kāma]] part of [[kāma]] [[chanda]], that’s all that is comprised in [[kāmaloka]], the [[world]] of the [[five senses]], which goes from the [[hell realms]], the [[animal]] [[realms]], the [[ghost]] [[realms]], the [[human realm]], and the [[Deva]] [[realms]], to everything that is concerned with those [[kāmaloka]] [[realms]]. [[Kāma]] [[Chanda]] is [[acceptance]], agreement, and consent for that [[world]] to occupy you. |
| − | Ill will ([[vyapada]]) | + | [[Ill will]] ([[vyapada]]) |
| − | The [[hindrance]] of ill will ([[vyapada]]) is latching onto [[thoughts]] or [[feelings]] based on [[anger]], [[resentment]], [[hostility]], [[bitterness]], etc. | + | The [[hindrance]] of [[ill will]] ([[vyapada]]) is latching onto [[thoughts]] or [[feelings]] based on [[anger]], [[resentment]], [[hostility]], [[bitterness]], etc. |
| − | [[Ajahn]] Brahmavamso states: "Ill will refers to the [[desire]] to punish, hurt or | + | [[Ajahn]] Brahmavamso states: "[[Ill will]] refers to the [[desire]] to punish, {{Wiki|hurt}} or destroy. It includes sheer [[hatred]] of a [[person]], or even a situation, and it can generate so much [[energy]] that it is both {{Wiki|seductive}} and addictive. At the [[time]], it always appears justified for such is its [[power]] that it easily corrupts our ability to [[judge]] fairly. It also includes [[ill will]] towards oneself, otherwise known as [[guilt]], which denies oneself any possibility of [[happiness]]. In [[meditation]], [[ill will]] can appear as dislike towards the [[meditation]] [[object]] itself, rejecting it so that one's [[attention]] is forced to wander elsewhere." |
| − | Traleg Kyabgon states: "The second [[hindrance]] is ill will; it is the opposite of the first [[hindrance]], [[being]] brought about by [[aversion]] rather than [[attraction]]. Ill will refers to all kinds of [[thought]] related to wanting to reject, [[feelings]] of [[hostility]], [[resentment]], [[hatred]] and [[bitterness]]. When they arise, we should take note of them, not necessarily suppressing them, but [[seeing]] how they arise." | + | [[Traleg Kyabgon]] states: "The second [[hindrance]] is [[ill will]]; it is the opposite of the first [[hindrance]], [[being]] brought about by [[aversion]] rather than [[attraction]]. [[Ill will]] refers to all kinds of [[thought]] related to wanting to reject, [[feelings]] of [[hostility]], [[resentment]], [[hatred]] and [[bitterness]]. When they arise, we should take note of them, not necessarily suppressing them, but [[seeing]] how they arise." |
Analogy | Analogy | ||
| − | The [[hindrance]] of ill will is compared to [[being]] sick. Just as [[sickness]] denies one the freedom and [[happiness]] of health, so ill will denies one the freedom and [[happiness]] of [[peace]]. | + | The [[hindrance]] of [[ill will]] is compared to [[being]] sick. Just as [[sickness]] denies one the freedom and [[happiness]] of [[health]], so [[ill will]] denies one the freedom and [[happiness]] of [[peace]]. |
Antidote | Antidote | ||
| − | The antidote to the [[hindrance]] of ill will ([[vyapada]]) is [[meditation]] on [[loving kindness]] ([[metta]]). [[Ajahn]] Brahmavamso states: | + | The antidote to the [[hindrance]] of [[ill will]] ([[vyapada]]) is [[meditation]] on [[loving kindness]] ([[metta]]). [[Ajahn]] Brahmavamso states: |
| − | Ill will is overcome by applying [[Metta]], [[loving kindness]]. When it is ill will towards a [[person]], [[Metta]] teaches one to see more in that [[person]] than all that which hurts you, | + | [[Ill will]] is overcome by applying [[Metta]], [[loving kindness]]. When it is [[ill will]] towards a [[person]], [[Metta]] teaches one to see more in that [[person]] than all that which hurts you, to understand why that [[person]] {{Wiki|hurt}} you (often because they were hurting intensely themselves), and encourages one to put aside one's own [[pain]] to look with [[compassion]] on the other. But if this is more than one can do, [[Metta]] to oneself leads one to refuse to dwell in [[ill will]] to that [[person]], so as to stop them from hurting you further with the [[memory]] of those [[deeds]]. Similarly, if it is [[ill will]] towards oneself, [[Metta]] sees more than one's own faults, can understand one's own faults, and finds the {{Wiki|courage}} to {{Wiki|forgive}} them, learn from their lesson and let them go. Then, if it is [[ill will]] towards the [[mediation]] [[object]] (often the [[reason]] why a [[meditator]] cannot find [[peace]]) [[Metta]] embraces the [[meditation]] [[object]] with care and [[delight]]. For example, just as a mother has a natural [[Metta]] towards her child, so a [[meditator]] can look on their [[breath]], say, with the very same quality of caring [[attention]]. Then it will be just as unlikely to lose the [[breath]] through [[forgetfulness]] as it is unlikely for a mother to forget her baby in the shopping mall, and it would be just as improbable to drop the [[breath]] for some distracting [[thought]] as it is for a distracted mother to drop her baby! When [[ill will]] is overcome, it allows lasting relationships with other [[people]], with oneself and, in [[meditation]], a lasting, [[enjoyable]] relationship with the [[meditation]] [[object]], one that can mature into the full embrace of [[absorption]]. |
Sloth-torpor ([[thina-middha]]) | Sloth-torpor ([[thina-middha]]) | ||
See also: [[thīna-middha]] | See also: [[thīna-middha]] | ||
| − | Sloth-torpor is a dull, morbid state that is characterized by unwieldiness, lack of [[energy]], and opposition to [[wholesome]] [[activity]]. | + | Sloth-torpor is a dull, morbid state that is characterized by unwieldiness, lack of [[energy]], and [[opposition]] to [[wholesome]] [[activity]]. |
| − | [[Ajahn]] Brahmavamso states: "[[Sloth and torpor]] refers to that heaviness of [[body]] and dullness of [[mind]] which drag one down into disabling {{Wiki|inertia}} and thick [[depression]]. [...] In [[meditation]], it [[causes]] weak and intermittent [[mindfulness]] which can even lead to falling asleep in [[meditation]] without even realising it!" | + | [[Ajahn]] Brahmavamso states: "[[Sloth and torpor]] refers to that {{Wiki|heaviness}} of [[body]] and [[dullness]] of [[mind]] which drag one down into disabling {{Wiki|inertia}} and thick [[depression]]. [...] In [[meditation]], it [[causes]] weak and intermittent [[mindfulness]] which can even lead to falling asleep in [[meditation]] without even realising it!" |
[[Ajahn]] Brahmavamso states: "The [[mind]] has two main functions, 'doing' and '[[knowing]]'. The way of [[meditation]] is to [[calm]] the 'doing' to complete [[tranquility]] while maintaining the '[[knowing]]'. [[Sloth and torpor]] occur when one carelessly [[calms]] both the 'doing' and the '[[knowing]]', unable to distinguish between them." | [[Ajahn]] Brahmavamso states: "The [[mind]] has two main functions, 'doing' and '[[knowing]]'. The way of [[meditation]] is to [[calm]] the 'doing' to complete [[tranquility]] while maintaining the '[[knowing]]'. [[Sloth and torpor]] occur when one carelessly [[calms]] both the 'doing' and the '[[knowing]]', unable to distinguish between them." | ||
| − | [[Ajahn]] Brahmavamso states: "[[Sloth and torpor]] is an [[unpleasant]] state of [[body]] and [[mind]], too stiff to leap into the [[bliss]] of [[Jhana]] and too blinded to spot any insights. In short, it is a complete waste of [[precious]] [[time]]." | + | [[Ajahn]] Brahmavamso states: "[[Sloth and torpor]] is an [[unpleasant]] state of [[body]] and [[mind]], too stiff to leap into the [[bliss]] of [[Jhana]] and too blinded to spot any [[insights]]. In short, it is a complete waste of [[precious]] [[time]]." |
| − | Traleg Kyabgon states: "When this [[hindrance]] is present, we lose our focus in [[meditation]]. We may not be agitated in any perceptible way, but there is no [[mental]] clarity. We gradually become more and more drowsy, and then eventually go to [[sleep]]." | + | [[Traleg Kyabgon]] states: "When this [[hindrance]] is {{Wiki|present}}, we lose our focus in [[meditation]]. We may not be agitated in any perceptible way, but there is no [[mental]] clarity. We gradually become more and more drowsy, and then eventually go to [[sleep]]." |
Analogy | Analogy | ||
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[[Ajahn]] Brahmavamso states: | [[Ajahn]] Brahmavamso states: | ||
| − | "[[Sloth and torpor]] is overcome by [[rousing]] [[energy]]. [[Energy]] is always available but few know how to turn on the switch, as it were. Setting a goal, a reasonable goal, is a [[wise]] and effective way to generate [[energy]], as is deliberately developing [[interest]] in the task at hand. A young child has a natural [[interest]], and consequent [[energy]], because its [[world]] is so new. Thus, if one can learn to look at one's [[life]], or one's [[meditation]], with a 'beginner's [[mind]]' one can see ever new angles and fresh possibilities which keep one distant from [[sloth and torpor]], alive and energetic. Similarly, one can develop [[delight]] in whatever one is doing by training one's [[perception]] to see the [[beautiful]] in the ordinary, thereby generating the [[interest]] which avoids the half-death that is [[sloth and torpor]]. [...] [[Sloth and torpor]] is a common problem which can creep up and smother one slowly. A skilful [[meditator]] keeps a sharp look-out for the first signs of [[sloth and torpor]] and is thus able to spot its approach and take evasive [[action]] before it's too late. Like coming to a fork in a road, one can take that [[mental]] [[path]] leading away from [[sloth and torpor]]." | + | "[[Sloth and torpor]] is overcome by [[rousing]] [[energy]]. [[Energy]] is always available but few know how to turn on the switch, as it were. Setting a goal, a reasonable goal, is a [[wise]] and effective way to generate [[energy]], as is deliberately developing [[interest]] in the task at hand. A young child has a natural [[interest]], and consequent [[energy]], because its [[world]] is so new. Thus, if one can learn to look at one's [[life]], or one's [[meditation]], with a 'beginner's [[mind]]' one can see ever new angles and fresh possibilities which keep one distant from [[sloth and torpor]], alive and energetic. Similarly, one can develop [[delight]] in whatever one is doing by {{Wiki|training}} one's [[perception]] to see the [[beautiful]] in the ordinary, thereby generating the [[interest]] which avoids the half-death that is [[sloth and torpor]]. [...] [[Sloth and torpor]] is a common problem which can creep up and smother one slowly. A [[skilful]] [[meditator]] keeps a sharp look-out for the first [[signs]] of [[sloth and torpor]] and is thus [[able]] to spot its approach and take evasive [[action]] before it's too late. Like coming to a fork in a road, one can take that [[mental]] [[path]] leading away from [[sloth and torpor]]." |
| − | Traleg Kyabgon states: "When this happens, instead of persisting with the [[meditation]], it is better to try to refresh ourselves by [[getting up]] and going for a walk or washing our face, after which we return to our [[meditation]]." | + | [[Traleg Kyabgon]] states: "When this happens, instead of persisting with the [[meditation]], it is better to try to refresh ourselves by [[getting up]] and going for a walk or washing our face, after which we return to our [[meditation]]." |
Restlessness-worry ([[uddhacca-kukkucca]]) | Restlessness-worry ([[uddhacca-kukkucca]]) | ||
See also: [[uddhacca]] and [[kukkucca]] | See also: [[uddhacca]] and [[kukkucca]] | ||
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The [[hindrance]] of restlessness-worry ([[uddhacca-kukkucca]]) refers to a [[mind]] that is agitated and unable to settle down. | The [[hindrance]] of restlessness-worry ([[uddhacca-kukkucca]]) refers to a [[mind]] that is agitated and unable to settle down. | ||
| − | [[Ajahn]] Brahmavamso states: "[[Restlessness]] [[uddhacca]] refers to a [[mind]] which is like a {{Wiki|monkey}}, always swinging on to the next branch, never able to stay long with anything. It is [[caused]] by the fault-finding [[state of mind]] which cannot be satisfied with things as they are, and so has to move on to the promise of something better, forever just beyond. Remorse [[kukkucca]] refers to a specific type of [[restlessness]] which is the [[kammic]] effect of one's misdeeds." | + | [[Ajahn]] Brahmavamso states: "[[Restlessness]] [[uddhacca]] refers to a [[mind]] which is like a {{Wiki|monkey}}, always swinging on to the next branch, never [[able]] to stay long with anything. It is [[caused]] by the fault-finding [[state of mind]] which cannot be satisfied with things as they are, and so has to move on to the promise of something better, forever just beyond. Remorse [[kukkucca]] refers to a specific type of [[restlessness]] which is the [[kammic]] effect of one's misdeeds." |
| − | Traleg Kyabgon states: "The fourth [[hindrance]] is [[restlessness]] and {{Wiki|worry}}, which refers to all the [[mental]] [[activities]] that go on in our [[mind]] due to its restless nature." | + | [[Traleg Kyabgon]] states: "The fourth [[hindrance]] is [[restlessness]] and {{Wiki|worry}}, which refers to all the [[mental]] [[activities]] that go on in our [[mind]] due to its restless [[nature]]." |
| − | Gil Fronsdal states: "The discomfort of [[restlessness]] creates an outward looking [tendency] – what can I do to fix this? What can I do to settle this? [...] So the challenge in [[restlessness]] is how to turn towards it and be present for it and engage it." | + | Gil Fronsdal states: "The discomfort of [[restlessness]] creates an outward looking [tendency] – what can I do to fix this? What can I do to settle this? [...] So the challenge in [[restlessness]] is how to turn towards it and be {{Wiki|present}} for it and engage it." |
Analogy | Analogy | ||
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[[Ajahn]] Brahmavamso states: | [[Ajahn]] Brahmavamso states: | ||
| − | [[Restlessness]] | + | [[Restlessness]] [[uddhacca]] is overcome by developing [[contentment]], which is the opposite of fault-finding. One learns the simple [[joy]] of [[being]] satisfied with little, rather than always wanting more. One is grateful for this moment, rather than picking out its deficiencies. For instance, in [[meditation]] [[restlessness]] is often the impatience to move quickly on to the next stage. The fastest progress, though is achieved by those who are content with the stage they are on now. It is the deepening of that [[contentment]] that ripens into the next stage. |
| − | Remorse | + | Remorse [[kukkucca]] refers to a specific type of [[restlessness]] which is the [[kammic]] effect of one's misdeeds. The only way to overcome {{Wiki|remorse}}, the [[restlessness]] of a bad {{Wiki|conscience}}, is to {{Wiki|purify}} one's [[virtue]] and become kind, [[wise]] and gentle. It is virtually impossible for the {{Wiki|immoral}} or the [[self]] indulgent to make deep progress in [[meditation]]. |
| − | Gil Fronsdale states: "[There are] a variety of ways to engage [[restlessness]], be present for it. [...] [One is] {{Wiki|learning}}, reflecting, [[meditating]] and contemplating what the nature of [[restlessness]] is. [...] There might be a really good [[cause]] for you to be restless. [...] Maybe you haven't paid your taxes in ten years. [...] [In this case] you don't need [[meditation]], you need to pay your taxes. You don't use [[meditation]] to run away from the {{Wiki|real}} issues of your [[life]]. [...] Sometimes what's needed is to really look and | + | Gil Fronsdale states: "[There are] a variety of ways to engage [[restlessness]], be {{Wiki|present}} for it. [...] [One is] {{Wiki|learning}}, {{Wiki|reflecting}}, [[meditating]] and contemplating what the [[nature]] of [[restlessness]] is. [...] There might be a really good [[cause]] for you to be restless. [...] Maybe you haven't paid your taxes in ten years. [...] [In this case] you don't need [[meditation]], you need to pay your taxes. You don't use [[meditation]] to run away from the {{Wiki|real}} issues of your [[life]]. [...] Sometimes what's needed is to really look and understand are there [[root]] [[causes]] for [[being]] restless." |
[[Doubt]] ([[vicikicchā]]) | [[Doubt]] ([[vicikicchā]]) | ||
See also: [[vicikicchā]] | See also: [[vicikicchā]] | ||
| − | The [[hindrance]] of [[doubt]] ([[vicikicchā]]) refers to [[doubt]] about one's ability | + | The [[hindrance]] of [[doubt]] ([[vicikicchā]]) refers to [[doubt]] about one's ability to understand and implement the [[meditation]] instructions, as well as about the [[teacher]] and [[Buddhist teachings]] in general. |
| − | [[Ajahn]] Brahmavamso states: "[[Doubt]] refers to the disturbing inner questions at a [[time]] when one should be silently moving deeper. [[Doubt]] can question one's own ability "Can I do This?", or question the method "Is this the | + | [[Ajahn]] Brahmavamso states: "[[Doubt]] refers to the {{Wiki|disturbing}} inner questions at a [[time]] when one should be silently moving deeper. [[Doubt]] can question one's own ability "Can I do This?", or question the method "Is this the right way?", or even question the meaning "What is this?". It should be remembered that such questions are [[obstacles]] to [[meditation]] because they are asked at the wrong [[time]] and thus become an intrusion, {{Wiki|obscuring}} one's clarity." |
| − | Traleg Kyabgon states: "When we [[meditate]] in the presence of this [[hindrance]], we have a [[constant]] nagging [[feeling]]: "How do I know what I am doing is | + | [[Traleg Kyabgon]] states: "When we [[meditate]] in the presence of this [[hindrance]], we have a [[constant]] nagging [[feeling]]: "How do I know what I am doing is right? How do I know if this thing really works and if I am not just wasting my [[time]]? How do I know what the [[Buddhist teachings]] say is true? How do I know if that what the [[meditation]] [[teachers]] have [[taught]] me is right and that they are not deluded?"" |
Analogy | Analogy | ||
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[[Ajahn]] Brahmavamso states: | [[Ajahn]] Brahmavamso states: | ||
| − | Such [[doubt]] is overcome by gathering clear instructions, having a good map, so that one can recognise the subtle landmarks in the unfamiliar territory of deep [[meditation]] and so know which way to go. [[Doubt]] in one's ability is overcome by nurturing [[self]] [[confidence]] with a good [[teacher]]. A [[meditation]] [[teacher]] is like a coach who convinces the sports team that they can succeed. | + | Such [[doubt]] is overcome by [[gathering]] clear instructions, having a good map, so that one can recognise the {{Wiki|subtle}} landmarks in the unfamiliar territory of deep [[meditation]] and so know which way to go. [[Doubt]] in one's ability is overcome by nurturing [[self]] [[confidence]] with a good [[teacher]]. A [[meditation]] [[teacher]] is like a coach who convinces the sports team that they can succeed. |
The end of [[doubt]], in [[meditation]], is described by a [[mind]] which has full [[trust]] in the [[silence]], and so doesn't interfere with any inner [[speech]]. Like having a good chauffeur, one sits silently on the journey out of [[trust]] in the driver. | The end of [[doubt]], in [[meditation]], is described by a [[mind]] which has full [[trust]] in the [[silence]], and so doesn't interfere with any inner [[speech]]. Like having a good chauffeur, one sits silently on the journey out of [[trust]] in the driver. | ||
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B. {{Wiki|Alan Wallace}} identifies five [[mental factors]] that counteract the [[five hindrances]], according to the [[Theravada]] [[tradition]]: | B. {{Wiki|Alan Wallace}} identifies five [[mental factors]] that counteract the [[five hindrances]], according to the [[Theravada]] [[tradition]]: | ||
| − | Course examination ([[vitakka]]) counteracts sloth-torpor ({{Wiki|lethargy}} and [[drowsiness]]) | + | Course {{Wiki|examination}} ([[vitakka]]) counteracts sloth-torpor ({{Wiki|lethargy}} and [[drowsiness]]) |
Precise [[investigation]] ([[vicāra]]) counteracts [[doubt]] (uncertainty) | Precise [[investigation]] ([[vicāra]]) counteracts [[doubt]] (uncertainty) | ||
Well-being ([[pīti]]) counteracts [[ill-will]] ([[malice]]) | Well-being ([[pīti]]) counteracts [[ill-will]] ([[malice]]) | ||
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These five counteracting factors arise during the [[first jhāna]] (stage of [[concentration]]). | These five counteracting factors arise during the [[first jhāna]] (stage of [[concentration]]). | ||
| − | In [[Pali]] Literature | + | In [[Pali]] {{Wiki|Literature}} |
In the [[Pali Canon]] | In the [[Pali Canon]] | ||
| − | In the [[Pali Canon's]] [[Samyutta Nikaya]], several discourses juxtapose the [[five hindrances]] with the [[seven factors of enlightenment]] ([[bojjhanga]]). For instance, according to SN 46.37, the [[Buddha]] stated: | + | In the [[Pali Canon's]] [[Samyutta Nikaya]], several [[discourses]] juxtapose the [[five hindrances]] with the [[seven factors of enlightenment]] ([[bojjhanga]]). For instance, according to SN 46.37, the [[Buddha]] stated: |
| − | "[[Bhikkhus]], there are these five obstructions, [[hindrances]], [[corruptions]] of the [[mind]], weakeners of [[wisdom]]. What five? [[Sensual desire]]... ill will... [[sloth and torpor]] ... [[restlessness]] and remorse... [[doubt]].... | + | "[[Bhikkhus]], there are these five obstructions, [[hindrances]], [[corruptions]] of the [[mind]], weakeners of [[wisdom]]. What five? [[Sensual desire]]... [[ill will]]... [[sloth and torpor]] ... [[restlessness]] and {{Wiki|remorse}}... [[doubt]].... |
| − | "There are, [[bhikkhus]], these [[seven factors of enlightenment]], which are nonobstructions, nonhindrances, noncorruptions of the [[mind]]; when developed and cultivated they lead to the [[realization]] of the [[fruit]] of true [[knowledge]] and [[liberation]]. What seven? The [[enlightenment]] factor of [[mindfulness]]... | + | "There are, [[bhikkhus]], these [[seven factors of enlightenment]], which are nonobstructions, nonhindrances, noncorruptions of the [[mind]]; when developed and cultivated they lead to the [[realization]] of the [[fruit]] of true [[knowledge]] and [[liberation]]. What seven? The [[enlightenment]] factor of [[mindfulness]]... [[discrimination of states]]... [[energy]]... [[rapture]]... [[tranquility]]... [[concentration]]... [[equanimity]]... |
In terms of gaining [[insight]] into and [[overcoming]] the [[Five Hindrances]], according to the [[Satipatthana Sutta]], the [[Buddha]] proclaimed: | In terms of gaining [[insight]] into and [[overcoming]] the [[Five Hindrances]], according to the [[Satipatthana Sutta]], the [[Buddha]] proclaimed: | ||
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How, [[monks]], does a [[monk]] [[live]] contemplating {{Wiki|mental objects}} in the {{Wiki|mental objects}} of the [[five hindrances]]? | How, [[monks]], does a [[monk]] [[live]] contemplating {{Wiki|mental objects}} in the {{Wiki|mental objects}} of the [[five hindrances]]? | ||
| − | Herein, [[monks]], when sense-desire is present, a [[monk]] [[knows]], "There is sense-desire in me," or when sense-desire is not present, he [[knows]], "There is no sense-desire in me." He [[knows]] how the arising of the non-arisen sense-desire comes to be; he [[knows]] how the [[abandoning]] of the arisen sense-desire comes to be; and he [[knows]] how the non-arising in the future of the abandoned sense-desire comes to be. | + | Herein, [[monks]], when [[sense-desire]] is {{Wiki|present}}, a [[monk]] [[knows]], "There is [[sense-desire]] in me," or when [[sense-desire]] is not {{Wiki|present}}, he [[knows]], "There is no [[sense-desire]] in me." He [[knows]] how the [[arising]] of the non-arisen [[sense-desire]] comes to be; he [[knows]] how the [[abandoning]] of the arisen [[sense-desire]] comes to be; and he [[knows]] how the non-arising in the {{Wiki|future}} of the abandoned [[sense-desire]] comes to be. |
Each of the remaining four [[hindrances]] are similarly treated in subsequent paragraphs. | Each of the remaining four [[hindrances]] are similarly treated in subsequent paragraphs. | ||
| − | The [[Buddha]] gives the following analogies in the Samaññaphala [[Sutta]] (DN 2, "The [[Fruits]] of the Contemplative [[Life]]"): | + | The [[Buddha]] gives the following analogies in the [[Samaññaphala]] [[Sutta]] (DN 2, "The [[Fruits]] of the Contemplative [[Life]]"): |
| − | [W]hen these [[five hindrances]] are not abandoned in himself, the [[monk]] regards it as a debt, a [[sickness]], a prison, [[slavery]], a road through desolate country. But when these [[five hindrances]] are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of {{Wiki|security}}." | + | [W]hen these [[five hindrances]] are not abandoned in himself, the [[monk]] regards it as a debt, a [[sickness]], a {{Wiki|prison}}, [[slavery]], a road through desolate country. But when these [[five hindrances]] are abandoned in himself, he regards it as unindebtedness, good [[health]], [[release]] from {{Wiki|prison}}, freedom, a place of {{Wiki|security}}." |
| − | Similarly, in the Saṅgārava [[Sutta]] (SN 46.55), the [[Buddha]] compares [[sensual desire]] with looking for a clear reflection in [[water]] mixed with lac, turmeric and dyes; ill will with boiling [[water]]; sloth-and-torpor with [[water]] covered with [[plants]] and algae; restlessness-and-worry with wind-churned [[water]]; and, [[doubt]] with [[water]] that is "turbid, unsettled, muddy, placed in the dark." | + | Similarly, in the Saṅgārava [[Sutta]] (SN 46.55), the [[Buddha]] compares [[sensual desire]] with looking for a clear {{Wiki|reflection}} in [[water]] mixed with lac, {{Wiki|turmeric}} and dyes; [[ill will]] with boiling [[water]]; sloth-and-torpor with [[water]] covered with [[plants]] and algae; restlessness-and-worry with wind-churned [[water]]; and, [[doubt]] with [[water]] that is "turbid, unsettled, muddy, placed in the dark." |
From post-canonical [[Pali literature]]. | From post-canonical [[Pali literature]]. | ||
| − | According to the first-century CE exegetic [[Vimuttimagga]], the [[five hindrances]] include all ten "[[fetters]]": [[sense]] [[desire]] includes any [[attachment]] to [[passion]]; ill will includes all [[unwholesome]] states of [[hatred]]; and, [[sloth and torpor]], [[restlessness]] and {{Wiki|worry}}, and [[doubt]] include all [[unwholesome]] states of infatuation. The [[Vimuttimagga]] further distinguishes that "[[sloth]]" refers to [[mental states]] while "torpor" refers to [[physical]] states resultant from [[food]] or [[time]] or [[mental states]]; if torpor results from [[food]] or [[time]], then one diminishes it through [[energy]]; otherwise, one removes it with [[meditation]]. In addition, the [[Vimuttimagga]] identifies four types of [[doubt]]: | + | According to the first-century CE exegetic [[Vimuttimagga]], the [[five hindrances]] include all ten "[[fetters]]": [[sense]] [[desire]] includes any [[attachment]] to [[passion]]; [[ill will]] includes all [[unwholesome]] states of [[hatred]]; and, [[sloth and torpor]], [[restlessness]] and {{Wiki|worry}}, and [[doubt]] include all [[unwholesome]] states of infatuation. The [[Vimuttimagga]] further distinguishes that "[[sloth]]" refers to [[mental states]] while "[[torpor]]" refers to [[physical]] states resultant from [[food]] or [[time]] or [[mental states]]; if [[torpor]] results from [[food]] or [[time]], then one {{Wiki|diminishes}} it through [[energy]]; otherwise, one removes it with [[meditation]]. In addition, the [[Vimuttimagga]] identifies four types of [[doubt]]: |
[[doubt]] regarding [[self]] is a [[hindrance]] to [[tranquility]]; | [[doubt]] regarding [[self]] is a [[hindrance]] to [[tranquility]]; | ||
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[[doubt]] regarding the [[Triple Gem]] is a [[hindrance]] to both [[tranquility]] and [[insight]]; | [[doubt]] regarding the [[Triple Gem]] is a [[hindrance]] to both [[tranquility]] and [[insight]]; | ||
[[doubt]] regarding places and [[people]] is a [[hindrance]] to "non-doctrinal" things; | [[doubt]] regarding places and [[people]] is a [[hindrance]] to "non-doctrinal" things; | ||
| − | [[doubt]] regarding the Discourses is a [[hindrance]] to [[solitude]] | + | [[doubt]] regarding the [[Discourses]] is a [[hindrance]] to [[solitude]] |
| − | According to Buddhaghosa's fifth-century CE commentary to the [[Samyutta Nikaya]] (Sāratthappakāsinī), one can momentarily escape the [[hindrances]] through [[jhanic]] suppression or through [[insight]] while, as also stated in the [[Vimuttimagga]], one eradicates the [[hindrances]] through [[attainment]] of one of the [[four stages of enlightenment]] (see Table | + | According to [[Buddhaghosa's]] fifth-century CE commentary to the [[Samyutta Nikaya]] ([[Sāratthappakāsinī]]), one can momentarily escape the [[hindrances]] through [[jhanic]] suppression or through [[insight]] while, as also stated in the [[Vimuttimagga]], one eradicates the [[hindrances]] through [[attainment]] of one of the [[four stages of enlightenment]] (see Table 1). |
{{Wiki|Etymology}} | {{Wiki|Etymology}} | ||
| − | According to Gil Fronsdal, the [[Pali]] term [[nīvaraṇa]] means covering. Fronsdal states that these [[hindrances]] cover over: the clarity of our [[mind]], and our ability to be [[mindful]], [[wise]], [[concentrated]], and stay on purpose. | + | According to Gil Fronsdal, the [[Pali]] term [[nīvaraṇa]] means covering. Fronsdal states that these [[hindrances]] cover over: the clarity of our [[mind]], and our ability to be [[mindful]], [[wise]], [[concentrated]], and stay on {{Wiki|purpose}}. |
| − | According to Rhys Davids, the [[Pali]] term [[nīvaraṇa]] ([[Sanskrit]]: nivāraṇa) refers to an obstacle or [[hindrance]] only in the [[ethical]] [[sense]], and is usually enumerated in a set of five. | + | According to [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]], the [[Pali]] term [[nīvaraṇa]] ([[Sanskrit]]: nivāraṇa) refers to an [[obstacle]] or [[hindrance]] only in the [[ethical]] [[sense]], and is usually enumerated in a set of five. |
</poem> | </poem> | ||
{{W}} | {{W}} | ||
| − | [[Category:Hindrances]] | + | [[Category:Hindrances]]{{BuddhismbyNumber}} |
Latest revision as of 13:53, 30 December 2014
In the Buddhist tradition, the five hindrances (Sanskrit: pañca nivāraṇa; Pali: pañca nīvaraṇāni) are identified as mental factors that hinder progress in meditation and in our daily lives. In the Theravada tradition, these factors are identified specifically as obstacles to the jhānas (stages of concentration) within meditation practice. Within the Mahayana tradition, the five hindrances are identified as obstacles to samatha (tranquility) meditation. Contemporary Insight Meditation teachers identify the five hindrances as obstacles to mindfulness meditation.
The five hindrances are:
Sensory desire (kāmacchanda): the particular type of wanting that seeks for happiness through the five senses of sight, sound, smell, taste and physical feeling.
Ill-will (vyāpāda; also spelled byāpāda): all kinds of thought related to wanting to reject, feelings of hostility, resentment, hatred and bitterness.
Sloth-torpor (thīna-middha): heaviness of body and dullness of mind which drag one down into disabling inertia and thick depression.
Restlessness-worry (uddhacca-kukkucca): the inability to calm the mind.
Doubt (vicikicchā): lack of conviction or trust.
Within the Buddhist traditions
The five hindrances are identified in the major Buddhist traditions of Theravada Buddhism and Mahayana Buddhism, as well in the contemporary Insight Meditation tradition. But the hindrances are presented differently within these different traditions, depending upon the way each tradition teaches the practice of meditation.
Contemporary Insight Meditation
Contemporary Insight Meditation teacher Gil Fronsdal describes the hindrances as "a very important list of mental states that have a big impact on meditation practice and people’s daily lives." Fronsdale emphasizes that it is important not to see the hindrances as personal failings. All human beings have them. A big part of mindfulness meditation is to learn about these hindrances in order to become free of them. Therefore, Fronsdale states, the goal is to not dismiss them, but to study them and understand them really well.
Contemporary teacher Jack Kornfield described the five hindrances as "difficult energies which arise in the mind and in one's life as a part of meditation practice."
Theravada tradition
Contemporary Theravada scholar Nina van Gorkom states: "The hindrances are obstructions, overwhelming the mind, weakening insight.[...] The hindrances obstruct the development of what is wholesome."[web 4]
Within the Theravada tradition, the five hindrances are identified specifically as obstacles to the jhānas (stages of concentration) within meditation. For example, contemporary Theravada teacher Ajahn Brahmavamso states:[web 1]
The deliberate idea of overcoming these five hindrances is important because it is the five hindrances that block the door to both the jhānas, and wisdom. It’s the five hindrances that fuel avijjā. The Buddha said that they’re the nutriments, the food of delusion.
Ajahn Brahmavamso emphasizes that any obstacle that arises in meditation can be identified as one of the five hindrances; he states:
Any problem which arises in meditation will be one of these Five Hindrances, or a combination. So, if one experiences any difficulty, use the scheme of the Five Hindrances as a 'check list' to identify the main problem. Then you will know the appropriate remedy, apply it carefully, and go beyond the obstacle into deeper meditation. When the Five Hindrances are fully overcome, there is no barrier between the meditator and the bliss of Jhana. Therefore, the certain test that these Five Hindrances are really overcome is the ability to access Jhana.
Mahayana tradition
Within the Mahayana tradition, the five hindrances are typically identified as obstacles to samatha meditation (also referred to as tranquility meditation).
Overcoming the hindrances
All of the Buddhist traditions emphasize that the hindrances are overcome by investigating and understanding them. For example, contemporary Theravada teacher Ajahn Sumedho states:
In meditation one develops an understanding of the Five Hindrances -- how, when one of them is present, you investigate it, you understand it, you accept its presence and you learn how to deal with it. Sometimes you can just tell it to go away and it goes; sometimes you just have to allow it to be there till it wears out.
Contemporary Insight Meditation teacher Gil Fronsdal emphasizes that to be a good student of the hindrances, you must be very patient with them and not be dismissive of them. When they arise, you must stop for them. Fronsdal states that a bumper sticker for this type of training could be “I stop for the hindrances.” You don’t indulge them, Fronsdal states, you become interested and study them.
The Insight Meditation tradition teaches the RAIN formula for investigating the hindrances:
R: Recognize it.
A: Accept it.
I: Investigate it, be curious. What is it like?
N: Non-identification. This is just a passing process that comes and goes, not who we are.
The hindrances individually
Sensory desire (kamacchanda)
The hindrance of sensory desire (kamacchanda) is latching onto thoughts or feelings based on the pleasures of the five senses.
Ajahn Brahmavamso (1999) states: "Sensory desire refers to that particular type of wanting that seeks for happiness through the five senses of sight, sound, smell, taste and physical feeling. It specifically excludes any aspiration for happiness through the sixth sense of mind alone. In its extreme form, sensory desire is an obsession to find pleasure in such things as sexual intimacy, good food or fine music. But it also includes the desire to replace irritating or even painful five-sense experiences with pleasant ones, i.e. the desire for sensory comfort."
Ajahn Brahmavamso (2001) states: "[...] kāma chanda are anything from the extremes of lust to just being concerned with how the body is doing. Thinking about the letter that you have to write afterwards, about the rain pattering on your roof, about your kutī monk's hut, or what needs to be built next, or were you are going to next, that’s all in the kāmaloka, the world of the senses, that’s all kāma chanda. It’s also kāma vitakka, or the thoughts about those things, about family, about health, about coming here, going there, and thoughts about words.
Traleg Kyabgon states: "This term alludes to the minds tendency to latch on to something that attracts it--a thought, a visual object, or a particular emotion. When we allow the mind to indulge in such attractions, we lose our concentration. So we need to apply mindfulness and be aware of how the mind operates; we don't necessarily have to suppress all these things arising in the mind, but we should take notice of them and see how the mind behaves, how it automatically grabs onto this and that."
Analogy
The hindrance of sensory desire is compared to taking out a loan – any pleasure one experiences through these five senses must be repaid through the unpleasantness of separation or loss which invariably follow when the pleasure is used up. There is also interest to be repaid on the loan. Thus, the Buddha said that the pleasure is small compared to the suffering repaid.
Antidote
In order to overcome the hindrance of sensory desire (kamacchanda), the meditator must first apply mindfulness and recognize that the hindrance is present. Then one must look at the hindrance, analyze it, make it the object of our meditation, experience it fully. The meditator can then apply specific techniques such as contemplating the impermanence of the pleasant desire.
Ajahn Brahmavamso emphasizes the technique of letting go of concern for the body and the five senses completely; he states:
In meditation, one transcends sensory desire for the period by letting go of concern for this body and its five sense activity. Some imagine that the five senses are there to serve and protect the body, but the truth is that the body is there to serve the five senses as they play in the world ever seeking delight. Indeed, the Lord Buddha once said, "The five senses ARE the world" and to leave the world, to enjoy the other worldly bliss of Jhana, one must give up for a time ALL concern for the body and its five senses.
Etymology
Kamacchanda can be compared to giving your approval for kāma-based thoughts and emotions to remain in your mind. It is allowing these thoughts to occupy your mind. Ajahn Brahmavamso explains:
In the Pāli term kāma chanda, chanda is what you have to do if you cannot attend a meeting of the community of monks, and you want to give approval and agreement to what’s happening there, you give your chanda to go ahead in your absence. It’s agreement, approval, consent, and it’s much more subtle than mere desire. This means that you are buying into, giving in to this, you want it, you approve of it, and you allow it to happen. In the same way that we have chanda in the Vinaya, we have that kāma chanda. It’s as if you give your approval for the sensory world to be in your consciousness, in your mind, you accept it, approve of it, and you play with it, that’s all chanda. It’s letting it completely occupy the mind, and it’s much more subtle than just mere desire. The kāma part of kāma chanda, that’s all that is comprised in kāmaloka, the world of the five senses, which goes from the hell realms, the animal realms, the ghost realms, the human realm, and the Deva realms, to everything that is concerned with those kāmaloka realms. Kāma Chanda is acceptance, agreement, and consent for that world to occupy you.
Ill will (vyapada)
The hindrance of ill will (vyapada) is latching onto thoughts or feelings based on anger, resentment, hostility, bitterness, etc.
Ajahn Brahmavamso states: "Ill will refers to the desire to punish, hurt or destroy. It includes sheer hatred of a person, or even a situation, and it can generate so much energy that it is both seductive and addictive. At the time, it always appears justified for such is its power that it easily corrupts our ability to judge fairly. It also includes ill will towards oneself, otherwise known as guilt, which denies oneself any possibility of happiness. In meditation, ill will can appear as dislike towards the meditation object itself, rejecting it so that one's attention is forced to wander elsewhere."
Traleg Kyabgon states: "The second hindrance is ill will; it is the opposite of the first hindrance, being brought about by aversion rather than attraction. Ill will refers to all kinds of thought related to wanting to reject, feelings of hostility, resentment, hatred and bitterness. When they arise, we should take note of them, not necessarily suppressing them, but seeing how they arise."
Analogy
The hindrance of ill will is compared to being sick. Just as sickness denies one the freedom and happiness of health, so ill will denies one the freedom and happiness of peace.
Antidote
The antidote to the hindrance of ill will (vyapada) is meditation on loving kindness (metta). Ajahn Brahmavamso states:
Ill will is overcome by applying Metta, loving kindness. When it is ill will towards a person, Metta teaches one to see more in that person than all that which hurts you, to understand why that person hurt you (often because they were hurting intensely themselves), and encourages one to put aside one's own pain to look with compassion on the other. But if this is more than one can do, Metta to oneself leads one to refuse to dwell in ill will to that person, so as to stop them from hurting you further with the memory of those deeds. Similarly, if it is ill will towards oneself, Metta sees more than one's own faults, can understand one's own faults, and finds the courage to forgive them, learn from their lesson and let them go. Then, if it is ill will towards the mediation object (often the reason why a meditator cannot find peace) Metta embraces the meditation object with care and delight. For example, just as a mother has a natural Metta towards her child, so a meditator can look on their breath, say, with the very same quality of caring attention. Then it will be just as unlikely to lose the breath through forgetfulness as it is unlikely for a mother to forget her baby in the shopping mall, and it would be just as improbable to drop the breath for some distracting thought as it is for a distracted mother to drop her baby! When ill will is overcome, it allows lasting relationships with other people, with oneself and, in meditation, a lasting, enjoyable relationship with the meditation object, one that can mature into the full embrace of absorption.
Sloth-torpor (thina-middha)
See also: thīna-middha
Sloth-torpor is a dull, morbid state that is characterized by unwieldiness, lack of energy, and opposition to wholesome activity.
Ajahn Brahmavamso states: "Sloth and torpor refers to that heaviness of body and dullness of mind which drag one down into disabling inertia and thick depression. [...] In meditation, it causes weak and intermittent mindfulness which can even lead to falling asleep in meditation without even realising it!"
Ajahn Brahmavamso states: "The mind has two main functions, 'doing' and 'knowing'. The way of meditation is to calm the 'doing' to complete tranquility while maintaining the 'knowing'. Sloth and torpor occur when one carelessly calms both the 'doing' and the 'knowing', unable to distinguish between them."
Ajahn Brahmavamso states: "Sloth and torpor is an unpleasant state of body and mind, too stiff to leap into the bliss of Jhana and too blinded to spot any insights. In short, it is a complete waste of precious time."
Traleg Kyabgon states: "When this hindrance is present, we lose our focus in meditation. We may not be agitated in any perceptible way, but there is no mental clarity. We gradually become more and more drowsy, and then eventually go to sleep."
Analogy
The hindrance of sloth-torpor is compared to being imprisoned in a cramped, dark cell, unable to move freely in the bright sunshine outside.
Antidote
Ajahn Brahmavamso states:
"Sloth and torpor is overcome by rousing energy. Energy is always available but few know how to turn on the switch, as it were. Setting a goal, a reasonable goal, is a wise and effective way to generate energy, as is deliberately developing interest in the task at hand. A young child has a natural interest, and consequent energy, because its world is so new. Thus, if one can learn to look at one's life, or one's meditation, with a 'beginner's mind' one can see ever new angles and fresh possibilities which keep one distant from sloth and torpor, alive and energetic. Similarly, one can develop delight in whatever one is doing by training one's perception to see the beautiful in the ordinary, thereby generating the interest which avoids the half-death that is sloth and torpor. [...] Sloth and torpor is a common problem which can creep up and smother one slowly. A skilful meditator keeps a sharp look-out for the first signs of sloth and torpor and is thus able to spot its approach and take evasive action before it's too late. Like coming to a fork in a road, one can take that mental path leading away from sloth and torpor."
Traleg Kyabgon states: "When this happens, instead of persisting with the meditation, it is better to try to refresh ourselves by getting up and going for a walk or washing our face, after which we return to our meditation."
Restlessness-worry (uddhacca-kukkucca)
See also: uddhacca and kukkucca
The hindrance of restlessness-worry (uddhacca-kukkucca) refers to a mind that is agitated and unable to settle down.
Ajahn Brahmavamso states: "Restlessness uddhacca refers to a mind which is like a monkey, always swinging on to the next branch, never able to stay long with anything. It is caused by the fault-finding state of mind which cannot be satisfied with things as they are, and so has to move on to the promise of something better, forever just beyond. Remorse kukkucca refers to a specific type of restlessness which is the kammic effect of one's misdeeds."
Traleg Kyabgon states: "The fourth hindrance is restlessness and worry, which refers to all the mental activities that go on in our mind due to its restless nature."
Gil Fronsdal states: "The discomfort of restlessness creates an outward looking [tendency] – what can I do to fix this? What can I do to settle this? [...] So the challenge in restlessness is how to turn towards it and be present for it and engage it."
Analogy
Restlessness (uddhacca) is compared to being a slave, continually having to jump to the orders of a tyrannical boss who always demands perfection and so never lets one stop.
Antidote
Ajahn Brahmavamso states:
Restlessness uddhacca is overcome by developing contentment, which is the opposite of fault-finding. One learns the simple joy of being satisfied with little, rather than always wanting more. One is grateful for this moment, rather than picking out its deficiencies. For instance, in meditation restlessness is often the impatience to move quickly on to the next stage. The fastest progress, though is achieved by those who are content with the stage they are on now. It is the deepening of that contentment that ripens into the next stage.
Remorse kukkucca refers to a specific type of restlessness which is the kammic effect of one's misdeeds. The only way to overcome remorse, the restlessness of a bad conscience, is to purify one's virtue and become kind, wise and gentle. It is virtually impossible for the immoral or the self indulgent to make deep progress in meditation.
Gil Fronsdale states: "[There are] a variety of ways to engage restlessness, be present for it. [...] [One is] learning, reflecting, meditating and contemplating what the nature of restlessness is. [...] There might be a really good cause for you to be restless. [...] Maybe you haven't paid your taxes in ten years. [...] [In this case] you don't need meditation, you need to pay your taxes. You don't use meditation to run away from the real issues of your life. [...] Sometimes what's needed is to really look and understand are there root causes for being restless."
Doubt (vicikicchā)
See also: vicikicchā
The hindrance of doubt (vicikicchā) refers to doubt about one's ability to understand and implement the meditation instructions, as well as about the teacher and Buddhist teachings in general.
Ajahn Brahmavamso states: "Doubt refers to the disturbing inner questions at a time when one should be silently moving deeper. Doubt can question one's own ability "Can I do This?", or question the method "Is this the right way?", or even question the meaning "What is this?". It should be remembered that such questions are obstacles to meditation because they are asked at the wrong time and thus become an intrusion, obscuring one's clarity."
Traleg Kyabgon states: "When we meditate in the presence of this hindrance, we have a constant nagging feeling: "How do I know what I am doing is right? How do I know if this thing really works and if I am not just wasting my time? How do I know what the Buddhist teachings say is true? How do I know if that what the meditation teachers have taught me is right and that they are not deluded?""
Analogy
Doubt is compared to being lost in a desert, not recognising any landmarks.
Antidote
Ajahn Brahmavamso states:
Such doubt is overcome by gathering clear instructions, having a good map, so that one can recognise the subtle landmarks in the unfamiliar territory of deep meditation and so know which way to go. Doubt in one's ability is overcome by nurturing self confidence with a good teacher. A meditation teacher is like a coach who convinces the sports team that they can succeed.
The end of doubt, in meditation, is described by a mind which has full trust in the silence, and so doesn't interfere with any inner speech. Like having a good chauffeur, one sits silently on the journey out of trust in the driver.
Mental factors that counteract the five hindrances
B. Alan Wallace identifies five mental factors that counteract the five hindrances, according to the Theravada tradition:
Course examination (vitakka) counteracts sloth-torpor (lethargy and drowsiness)
Precise investigation (vicāra) counteracts doubt (uncertainty)
Well-being (pīti) counteracts ill-will (malice)
Bliss (sukha) counteracts restlessness-worry (excitation and anxiety)
Single-pointed attention (ekaggatā) counteracts sensory desire
These five counteracting factors arise during the first jhāna (stage of concentration).
In Pali Literature
In the Pali Canon
In the Pali Canon's Samyutta Nikaya, several discourses juxtapose the five hindrances with the seven factors of enlightenment (bojjhanga). For instance, according to SN 46.37, the Buddha stated:
"Bhikkhus, there are these five obstructions, hindrances, corruptions of the mind, weakeners of wisdom. What five? Sensual desire... ill will... sloth and torpor ... restlessness and remorse... doubt....
"There are, bhikkhus, these seven factors of enlightenment, which are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness... discrimination of states... energy... rapture... tranquility... concentration... equanimity...
In terms of gaining insight into and overcoming the Five Hindrances, according to the Satipatthana Sutta, the Buddha proclaimed:
How, monks, does a monk live contemplating mental objects in the mental objects of the five hindrances?
Herein, monks, when sense-desire is present, a monk knows, "There is sense-desire in me," or when sense-desire is not present, he knows, "There is no sense-desire in me." He knows how the arising of the non-arisen sense-desire comes to be; he knows how the abandoning of the arisen sense-desire comes to be; and he knows how the non-arising in the future of the abandoned sense-desire comes to be.
Each of the remaining four hindrances are similarly treated in subsequent paragraphs.
The Buddha gives the following analogies in the Samaññaphala Sutta (DN 2, "The Fruits of the Contemplative Life"):
[W]hen these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security."
Similarly, in the Saṅgārava Sutta (SN 46.55), the Buddha compares sensual desire with looking for a clear reflection in water mixed with lac, turmeric and dyes; ill will with boiling water; sloth-and-torpor with water covered with plants and algae; restlessness-and-worry with wind-churned water; and, doubt with water that is "turbid, unsettled, muddy, placed in the dark."
From post-canonical Pali literature.
According to the first-century CE exegetic Vimuttimagga, the five hindrances include all ten "fetters": sense desire includes any attachment to passion; ill will includes all unwholesome states of hatred; and, sloth and torpor, restlessness and worry, and doubt include all unwholesome states of infatuation. The Vimuttimagga further distinguishes that "sloth" refers to mental states while "torpor" refers to physical states resultant from food or time or mental states; if torpor results from food or time, then one diminishes it through energy; otherwise, one removes it with meditation. In addition, the Vimuttimagga identifies four types of doubt:
doubt regarding self is a hindrance to tranquility;
doubt regarding the Four Noble Truths and three worlds is a hindrance to insight;
doubt regarding the Triple Gem is a hindrance to both tranquility and insight;
doubt regarding places and people is a hindrance to "non-doctrinal" things;
doubt regarding the Discourses is a hindrance to solitude
According to Buddhaghosa's fifth-century CE commentary to the Samyutta Nikaya (Sāratthappakāsinī), one can momentarily escape the hindrances through jhanic suppression or through insight while, as also stated in the Vimuttimagga, one eradicates the hindrances through attainment of one of the four stages of enlightenment (see Table 1).
Etymology
According to Gil Fronsdal, the Pali term nīvaraṇa means covering. Fronsdal states that these hindrances cover over: the clarity of our mind, and our ability to be mindful, wise, concentrated, and stay on purpose.
According to Rhys Davids, the Pali term nīvaraṇa (Sanskrit: nivāraṇa) refers to an obstacle or hindrance only in the ethical sense, and is usually enumerated in a set of five.
