Resources on the Five Hindrances

7/30/2019 Resources on the Five Hindrances

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Resources

on the

Five Hindrances


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Sloth and TorporSloth and TorporSloth and TorporSloth and Torpor

With sloth and torpor the hindrance to our concentration is dullness of mind. We feel tired, and our body feel heavy. There is vacuity in the mind (that's the torpor) and

heaviness in the body (sloth). Sometimes physical sloth can be so overwhelming that our head nods or we start snoring! The causes for this hindrance may lie simply in

physical or mental tiredness, or our digestion may be coping with the onslaught of a recent meal. But it sometimes seems that psychological factors may be involved -

perhaps the resistance has arisen due to some unacknowledged emotion. Again, it could also be a reflex of the previous hindrance, restless mental activity leading to

exhaustion! We may sometime alternate between restlessness and dullness, both in and out of meditation. If so, this demonstrates a need to find some new kind of balance.

Doubt and indecisionDoubt and indecisionDoubt and indecisionDoubt and indecision

Can I, with all my problems, hope to get anywhere with meditation - especially with this meditation? Is this kind of meditation practice really any good? Can it actually do

anything for me? - Does he really know what he's talking about? And how would I know, anyway?

All this is doubt - and it is also indecision, since in this state of mind we cannot make up our mind and get on with the concentration. We end up prevaricating, 'sitting on

the fence' - we lose our motivation. Doubt, in this sense, is a very serious hindrance to meditation.

There is nothing wrong with the sincere doubts that we are sure to have about meditation and its effects. There is bound to be a degree of uncertainty in our mind; some

things can only be found out from experience. To a certain extent we have to take what we are told on trust and discover the truth through our own experimentation. But

we can only do that by giving ourselves wholeheartedly to our experimenting. The doubting, over-sceptical frame of mind might often stem from self-doubt, or a

rationalisation of self-doubt. We can hardly expect to concentrate without some confidence that we will be able to do it.


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Questions for reflection and discussionQuestions for reflection and discussionQuestions for reflection and discussionQuestions for reflection and discussion

1. What positive experiences - perhaps pleasure, inspiration, or the 'taste' of concentration - have you had so far in your meditation practice? How could you

use these to motivate yourself and give impetus to your meditation?

2. Which of the five hindrances do you experience most in your everyday life? Are there changes you could make outside meditation that would reduce the

habit-energy you give to the hindrance, or help you develop its opposite?

3. Which of the five hindrances do you experience most strongly or most often in meditation? If this is not the hindrance you chose in Q2, could there be

something about your approach to meditation that encourages this hindrance?

4. Which of the 'creative antidotes' to the hindrances do you find most useful? Are there any you haven't used so far that you think you might find useful?

5. Do you need to make more effort or to be less wilful in meditation - is your tendency to be too lazy, or too rigid? (Or perhaps you get it just right?)

6. Has your meditation practice so far had any positive effects on your everyday life?

from the Triratna Dharma Training Course - Foundation Year


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Sn 4.1Sn 4.1Sn 4.1Sn 4.1 PTS:PTS:PTS:PTS: Sn 766Sn 766Sn 766Sn 766----771771771771

Kama Sutta: Sensual PleasureKama Sutta: Sensual PleasureKama Sutta: Sensual PleasureKama Sutta: Sensual Pleasure translated from the Pali bytranslated from the Pali bytranslated from the Pali bytranslated from the Pali by Thanissaro BhikkhuThanissaro BhikkhuThanissaro BhikkhuThanissaro Bhikkhu

If one, longing for sensual pleasure,achieves it, yes,

he's enraptured at heart.

The mortal gets what he wants.

But if for that person

longing, desiring

the pleasures diminish,

he's shattered,

as if shot with an arrow.

Whoever avoids sensual desires

as he would, with his foot,

the head of a snake

goes beyond, mindful,

this attachment in the world.


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A man who is greedyfor fields, land, gold,

cattle, horses,

servants, employees,

women, relatives,

many sensual pleasures,

is overpowered with weaknessand trampled by trouble,

for pain invades him

as water, a cracked boat.

So one, always mindful,

should avoid sensual desires.

Letting them go,

he'd cross over the flood

like one who, having bailed out the boat,

has reached the far shore.


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Abandoning the HindrancesAbandoning the HindrancesAbandoning the HindrancesAbandoning the Hindrances

"Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noblemindfulness and alertness, and this noble contentment, he seeks out a secluded dwelling: a forest, the

shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle grove, the open air, a heap

of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body

erect, and brings mindfulness to the fore.

"Abandoning covetousness with regard to the world, he dwells with an awareness devoid of

covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an

awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of illwill and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and

drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning

restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of

restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no

perplexity with regard to skilful mental qualities. He cleanses his mind of uncertainty.


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"Suppose that a man, taking a loan, invests it in

his business affairs. His business affairs succeed.

He repays his old debts and there is extra left over

for maintaining his wife. The thought would

occur to him, 'Before, taking a loan, I invested it

in my business affairs. Now my business affairs

have succeeded. I have repaid my old debts and

there is extra left over for maintaining my wife.'

Because of that he would experience joy and

happiness.


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"Now suppose that a man falls sick in pain

and seriously ill. He does not enjoy his meals,

and there is no strength in his body. As time

passes, he eventually recovers from that

sickness. He enjoys his meals and there is

strength in his body. The thought would occur

to him, 'Before, I was sick... Now I am recovered

from that sickness. I enjoy my meals and there

is strength in my body.' Because of that he

would experience joy and happiness.


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"Now suppose that a man is bound in prison. As

time passes, he eventually is released from that

bondage, safe and sound, with no loss of

property. The thought would occur to him,

'Before, I was bound in prison. Now I am

released from that bondage, safe and sound,

with no loss of my property.' Because of that he

would experience joy and happiness.


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"Now suppose that a man is a slave, subject to

others, not subject to himself, unable to go where

he likes. As time passes, he eventually is released

from that slavery, subject to himself, not subject

to others, freed, able to go where he likes. The

thought would occur to him, 'Before, I was a

slave... Now I am released from that slavery,

subject to myself, not subject to others, freed, able

to go where I like.' Because of that he would

experience joy and happiness.


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"Now suppose that a man, carrying money and

goods, is travelling by a road through desolate

country. As time passes, he eventually emerges

from that desolate country, safe and sound, with

no loss of property. The thought would occur to

him, 'Before, carrying money and goods, I was

travelling by a road through desolate country.

Now I have emerged from that desolate country,

safe and sound, with no loss of my property.'

Because of that he would experience joy and

happiness.


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"In the same way, when 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, aplace of security. Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes

enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling

pleasure, his mind becomes concentrated.

from the Samaaphala Sutta: The Fruits of the Contemplative Life translated from the Pali by Thanissaro Bhikkhu


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The Five Hindrances (Nivarana)The Five Hindrances (Nivarana)The Five Hindrances (Nivarana)The Five Hindrances (Nivarana)

Ajahn BrahmavamsoAjahn BrahmavamsoAjahn BrahmavamsoAjahn Brahmavamso

NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSANAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSANAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSANAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA

The major obstacles to successful meditation and liberating insight take the form of one or more of the Five Hindrances. The whole practice

leading to Enlightenment can be well expressed as the effort to overcome the Five Hindrances, at first suppressing them temporarily inorder to experience Jhana and Insight, and then overcoming them permanently through the full development of the Noble Eightfold Path.

So, what are these Five Hindrances? They are:

KAMACCHANDA : Sensory Desire

VYAPADA : Ill Will

THINA-MIDDHA: Sloth and Torpor

UDDHACCA-KUKKUCCA : Restlessness and Remorse

VICIKICCHA : Doubt


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1. Sensory desire1. Sensory desire1. Sensory desire1. 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 alsoincludes the desire to replace irritating or even painful five-sense experiences with pleasant ones, i.e. the desire for sensory comfort.

The Lord Buddha compared sensory desire to taking out a loan. Any pleasure one experiences through these five senses must be repaid

through the unpleasantness of separation, loss or hungry emptiness which follow relentlessly when the pleasure is used up. As with any

loan, there is also the matter of interest and thus, as the Lord Buddha said, the pleasure is small compared to the suffering repaid.

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 worldThe five senses ARE the worldThe five senses ARE the worldThe 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.

When sensory desire is transcended, the mind of the meditator has no interest in the promise of pleasure or even comfort with this body.

The body disappears and the five senses all switch off. The mind becomes calm and free to look within. The difference between the five

sense activity and its transcendence is like the difference between looking out of a window and looking in a mirror. The mind that is free

from five sense activity can truly look within and see its real nature. Only from that can wisdom arise as to what we are, from where and

why?!


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2. Ill will2. Ill will2. Ill will2. 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 wanderelsewhere.

The Lord Buddha likened ill will 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.

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 canmature into the full embrace of absorption.


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3. Sloth and torpor3. Sloth and torpor3. Sloth and torpor3. Sloth and torpor refers to that heaviness of body and dullness of mind which drag one down into disabling inertia and thick depression.

The Lord Buddha compared it to being imprisoned in a cramped, dark cell, unable to move freely in the bright sunshine outside. In

meditation, it causes weak and intermittent mindfulness which can even lead to falling asleep in meditation without even realising it!

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.

The mind has two main functions, 'doingdoingdoingdoing' and 'knowingknowingknowingknowing'. The way of meditation is to calm the 'doing' to complete tranquillity while

maintaining the 'knowing'. Sloth and torpor occur when one carelessly calms both the 'doing' and the 'knowing', unable to distinguish

between them.

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 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.


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4. Restlessness4. Restlessness4. Restlessness4. Restlessness 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.

The Lord Buddha compared restlessness 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.

Restlessness 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. So be careful of 'wanting to get on

with it' and instead learn how to rest in appreciative contentment. That way, the 'doing' disappears and the meditation blossoms.

Remorse 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 theself indulgent to make deep progress in meditation.


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5. Doubt5. Doubt5. Doubt5. 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.

The Lord Buddha likened doubt to being lost in a desert, not recognising any landmarks.

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 Lord Buddha stated that one

can, one will, reach Jhana and Enlightenment if one carefully and patiently follows the instructions. The only uncertainty is 'when'!

Experience also overcomes doubt about one's ability and also doubt whether this is the right path. As one realised for oneself the beautiful

stages of the path, one discovers that one is indeed capable of the very highest, and that this is the path that leads one there.

The doubt that takes the form of constant assessing "Is this Jhana?" "How am I going?", is overcome by realising that such questions are best

left to the end, to the final couple of minutes of the meditation. A jury only makes its judgement at the end of the trial, when all the evidencehas been presented. Similarly, a skilful meditator pursues a silent gathering of evidence, reviewing it only at the end to uncover its meaning.

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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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.


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SN 46.55SN 46.55SN 46.55SN 46.55 PTS:PTS:PTS:PTS: S v 121S v 121S v 121S v 121 CDB ii 1611CDB ii 1611CDB ii 1611CDB ii 1611 Sangaravo Sutta: SangaravaSangaravo Sutta: SangaravaSangaravo Sutta: SangaravaSangaravo Sutta: Sangarava

The HindrancesThe HindrancesThe HindrancesThe Hindrances

translated from the Pali by Maurice O'Connell Walshetranslated from the Pali by Maurice O'Connell Walshetranslated from the Pali by Maurice O'Connell Walshetranslated from the Pali by Maurice O'Connell Walshe

[At Saavatthii the Brahman Sangaarava asked the Buddha:] "Why is it, good Gotama, how does it come about that sometimes sacred words[1] I have long

studied are not clear to me, not to mention those I have not studied? And how is it too that sometimes other sacred words that I have not so studied are clear

to me, not to mention those I have studied?"

[Sense Desire]

"Well, Brahman, when a man dwells with his heart possessed and overwhelmed by sense-desires, and does not know, as it really is, the way of escape from

sense-desires that have arisen, then he cannot know or see, as it really is, what is to his own profit, nor can he know and see what is to the profit of others, or

of both himself and others. Then even sacred words he has long studied are not clear to him, not to mention those he has not studied.

"Imagine, Brahman, a bowl of water mixed with lac, turmeric, dark green or crimson dye. If a man with good eyesight were to look at the reflection of his

own face in it, he would not know or see it as it really was. In the same way, Brahman, when a man dwells with his heart possessed and overwhelmed by

sense-desires... then he cannot know or see, as it really is, what is to his own profit, to the profit of others, to the profit of both. Then even sacred words he

has long studied are not clear to him, not to mention those he has not studied.

[Ill-will]

"Again, Brahman, when a man dwells with his heart possessed and overwhelmed with ill-will... then he cannot know or see...

"Imagine a bowl of water, heated on a fire, boiling up and bubbling over. If a man with good eyesight were to look at the reflection of his own face in it, he

would not know or see it as it really was...


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[Sloth-and-torpor]

"Again, Brahman, when a man dwells with his heart possessed and overwhelmed by sloth-and-torpor... then he cannot know or see...

"Imagine a bowl of water covered over with slimy moss and water-plants. If a man with good eyesight were to look at the reflection of his own face in it, he

would not know or see it as it really was...

[Worry-and-flurry]

"Again, Brahman, when a man dwells with his heart possessed and overwhelmed by worry-and-flurry... then he cannot know or see...

"Imagine a bowl of water ruffled by the wind, so that the water trembled, eddied and rippled. If a man with good eyesight were to look at the reflection of his

own face in it, he would not know or see it as it really was...

[Doubt-and-wavering]

"Again, Brahman, when a man dwells with his heart possessed and overwhelmed by doubt-and-wavering... he cannot know or see...

"Imagine a bowl of water, agitated, stirred up muddied, put in a dark place. If a man with good eyesight were to look at the reflection of his own face in it, he

would not know or see it as it really was. In the same way, Brahman, when a man dwells with his heart possessed and overwhelmed by doubt-and-

wavering... then he cannot know or see, as it really is, what is to his own profit, to the profit of others, to the profit of both. Then even sacred words he has

long studied are not clear to him, not to mention those he has studied. But, Brahman, when a man dwells with his heart not possessed, not overwhelmed by

sense-desires... ill-will... sloth-and-torpor... worry-and-flurry... doubt-and-wavering... [like the five bowls of water not as previously described, but'clear,

limpid, pellucid, set in the open']... then he knows and sees, as it really is, what is to his own profit, to the profit of others, to the profit of both himself and

others. Then even sacred words he has not long studied are clear to him, not to mention those he has studied."

Notes

1.1.1.1.Mantaa:"mantras" or, presumably, sacred texts of the Brahmans.

Resources on the Five Hindrances

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