164 As we practise meditation, we notice that we encounter various difficulties. Despite really wanting to meditate, sometimes we find ourselves continually putting it off or finding excuses for not doing it. At other times, thoughts are so persistent that we finally give up trying to keep our attention on the breath.
Again,
from time to time, bodily discomfort, noises or mental excitement distract the
mind and make meditation difficult. The Buddha identifies five obstacles or
hindrances (panca niravana) to meditation and says that for as long as they are
present, we cannot know what is good for ourselves or others, and that real
mental development only begins when these hindrances start to be weakened.
The
Five Hindrances are :
1. sensual
desire (kamachanda),
2. ill-will(vyapada)
and anger,
3. lethargy,
dullness, sloth and laziness (thina middha),
4. restlessness,
remorse and worry (uddhacca kukkucca), and
5. skeptical
doubt (vicikiccha).
There
are these five debasements of gold because of which gold is not pliable,
workable or glistening, but it brittle and not capable of perfect workmanship.
What five ? Iron, copper, tin, lead and
silver. But when gold is free from these debasements, it is pliable, workable,
glistening, not brittle and capable of perfect workmanship.
Then
whatever sort of ornament one wants - a signet ring, earring, necklace or a
gold chain - it can be used for that.
In
the same way, there are these five debasements of the mind because of which the
mind is not pliable, workable, or glistening, but is brittle and not rightly
composed for the destruction of the defilements. What five ? Sense desire, ill-will, sloth and laziness,
restlessness and worry, and doubt.
But
when the mind is free from these five defilements, it is pliable, workable, glistening,
not brittle but rightly composed for the destruction of the defilements. Then
one can direct the mind to the realization by psychic knowledge of whatever can
be realized by psychic knowledge and can see it directly, whatever its range
might be.
165
Long after we have had some pleasant sensory experience, it can continue to
`echo' again in the mind in the form of memories and fantasies which can fill
the mind and be very persistent. This leads to sense desire (kammacchanda), a yearning
for more sensory simulation, and consequently, agitation and frustration. Even
the anticipation of having sense desire satisfied can be agitating.
Using
a very powerful analogy, the Buddha compares sense pleasures to a leper's
sores, which when scratched, itch all the more, "and the scratching brings
but little relief." The more the
senses are stimulated, the more sense desire grows and the more difficult it is
to calm and concentrate the mind. As the Buddha says:
Sense pleasure is honey
sweet indeed.
But it distorts and churns
up the mind.
There
are several practical steps we can take to minimize the negative effects of
sense desire. The most obvious is to guard the sense doors (see 146).
Moderation in food and sleep, and spending time in solitude and silence, can
also help.
Another
useful step is to cut off daydreams whenever we notice that we are indulging in
them. A combination of all these steps will mean that sense desire will
gradually calm down, and will impinge on our consciousness less and less during
meditation.
166
While sense desire is a reaction to pleasant experiences, ill-will (vyapada) is
a reaction to unpleasant ones. A hundred situations in daily life can give rise
to ill-will; things not going the way we want, having to deal with unpleasant
or inept people, and so on. The Buddha describes the negative effects on
intense anger and ill-will very well when he says:
Hate brings great
misfortune;
Hate churns up and harms
the mind.
This fearful danger deep
within
Most people do not
understand.
Thus spoilt, one cannot
know the good
Cannot see things as they
are
Only blindness and gloom
prevail
When one is overwhelmed by
hate.
Ill-will
can arise during meditation also. We can get angry at those who make noises
while we are trying to meditate, at discomfort in the body, or at our inability
to keep attention on the breath.
Sometimes vivid memories of wrongs that have been done to us in the past
can arise and bring with them anger and the desire for revenge. There are
several ways we can calm these and other manifestations of ill-will. If our ill-will
is due to a particular person, Buddhaghosa suggests that we talk ourselves into
calming down with thoughts like this:
Suppose an enemy has hurt
you
In his own domain.
Why should you annoy
yourself
And hurt your mind in your
domain?
In tears you left your
family,
They who were kind and
helpful always,
So why not leave behind
your enemy
And the anger that brings
so much harm?
This anger which you
embrace
Eats away at the very roots
Of all the virtues you
strive to develop.
Who would be such a fool?
Someone else does evil
deeds
And you get angry. Why?
Do you wish to copy him
And act as he does?
Suppose someone, to annoy
Provokes you to do some
evil act.
Why allow anger to arise
and thus
Do exactly as he wants you
to do?
If you get angry
Then maybe he will suffer,
maybe not.
But by feeling anger
yourself
You certainly do suffer.
If enemies blinded by anger
Are content to walk the
path of woe,
Do you wish to follow them
By getting angry yourself?
If a foe provokes you
To hurt yourself by getting
angry,
Let that anger subside.
Do not harm yourself
needlessly.
If
we are angry with ourselves because of difficulties with meditation, a more
patient and accepting attitude might be useful. But without a doubt, the most
effective way of freeing ourselves from ill-will and all the petty resentments and
irritations that inhabit the ordinary mind, is the regular practise of the
Meditation on Love.
The
third of the Five Hindrances, and one that all who are trying to meditate will
have to deal with from time to time, is sloth and laziness (thina middha).
Sloth and laziness are different from being tired, a problem which can be
overcome with proper rest. It is a half-heartedness, a drowsiness, and a lack
of enthusiasm that makes us put meditation off or if we do it, to practise all
the time looking forward to finishing. If such feelings overcome us during meditation,
they can usually be overcome by opening the eyes for a while and taking a few
deeper than usual breaths. The Buddha suggests several other ways to shake off
drowsiness during meditation.
Then
the Lord said to Maha Moggallana:
" Are you drowsy,
Mogallana? Are you drowsy?"
"Yes, Lord."
"Well then, whenever
the thought of laziness befalls you, pay no
attention to that thought,
do not dwell on it. Doing this, it is possible that it will pass.
"But
if, by doing so, that laziness does not pass, then you should think and reflect
in your mind about the Dhamma - review it in your mind as you have heard it and
learned it. Doing this, it is possible that the laziness will pass.
"But
if, by so doing, the laziness does not pass, then you should recite the Dhamma
in detail as you have heard it and learned it. Doing this, it is possible that
the laziness will pass.
"But
if, by doing, that laziness does not pass, then you should pull your ears and
rub your limbs with the palms of your hands. Doing this, it is possible that
the laziness will pass.
"But
if, by doing so, the laziness does not pass, then get up from your seat, and
having splashed water on your face, look in all directions and glaze upward
into the starry sky. Doing this, it is possible that the laziness will pass.
"But
if, by doing so, it does not pass, then you should firmly establish the inner
perception of light - as by day, so by night; as by night, so by day. Thus with
a mind that is clear and obstructed, you should develop a radiant
consciousness. Doing this, it is possible that the laziness will pass.
"But
if, by doing so, it still does not pass, then aware of what is in front of you
and behind you, walk up and down with your senses turned inwards and your mind
not straying without. Doing this, it is possible that the laziness will pass.
"But
if, by so doing, it still does not pass,
then lie down on your right side in the lion posture with one foot on the
other, mindful and clearly conscious,
with the thought of rising later. After waking, you should get straight up,
thinking: "I will not indulge in the enjoyment of lying down, reclining
and sleeping." Train yourself like this."
To
reflect on the time we are wasting by idling, sleeping or continually putting
meditation off can often dispel laziness and strengthen resolve, as can the
regular practice of the Recollection on Death.
168
The opposite of sloth and laziness is restlessness and worry (uddhacca kukkucca).
Whereas one is caused by too little energy, the other is caused by too much,
due often to impatience and unreal expectations. We exert ourselves and when
the results we expect don't come as and when we want. We try harder and harder
until agitation results. Another cause of restlessness and worry is being
over-scrupulous about ethical behaviour, being unnecessary anxious about practicing
the Precepts and the following rules exactly.
Someone
once asked Buddha how he attained Nirvana and he answered that he did it
"without tarrying (appatittham) and without hurrying (anayuham)",
because when he tarried he sank and when he hurried he was whirled about. We
can avoid both restlessness and worry and sloth and laziness by applying our effort
in an even and gradual way, in short, by taking a Middle Way
169
The last of the Five Hindrances is doubt (vicikiccha), which is a feeling of
uncertainty, causing us to hesitate and falter. We can be doubtful about the
Buddha's teachings, as we can be doubtful about our ability to practise it. Religious
people often try to dispel doubts they might have by adopting a fierce
closed-mindedness and refusing to listen to any other opinion but their own.
Although such people seem to have an unshakable faith, in fact their faith is
nervous, always on the defensive, and does not give the quiet serenity that
true faith does. It is a faith based on
shutting out facts; true faith grows after having examined the facts carefully.
Thus
the best cure for doubt is a thoughful study of the Buddha's discourses, an
open-minded comparison of them with other traditions and sincere practise of
Buddha's teachings.
When
we know the Dhamma thoroughly, we can
practise it properly; with proper practise comes results, successful practice
strengthens faith, and strong faith dispels doubt. To sustain us during this
process, for it does take time, it is most helpful to often do the Recollection
on the Buddha, the Dhamma and the Sangha.
170
Careful observation will show that the Five Hindrances are as detrimental to
ordinary life as they are to meditation practice. Ill-will and doubt can affect
our relationships with others; sloth and laziness can affect both work and study;
restlessness and worry can affect our physical and mental well-bring.
When
the Five Hindrances cease to be a dominant factor in our mind, our daily life
benefits as much as our meditation does. A sense of relief, a feeling of well-being, freedom and security permeate our
being and we become increasingly happy.
Giving
up worldly desire, one dwells with a mind free from worldly desires and
purified.
Giving
up ill-will and hatred, one dwells with a mind filled with compassion and love
for the welfare of all beings, and purifies the mind of will-will and hatred.
Giving
up sloth and laziness, one perceives the light, and mindful and clearly
comprehending, one purifies the mind of sloth and laziness.
Giving
up restlessness and worry, and remaining inwardly calm, one purifies the mind
of restlessness and worry.
Giving
up doubt, one dwells having crossed over doubt, and without uncertainty as to
what is skilful, one purifies the mind of doubt.
Just
as a man who had borrow money to develop his business, whose business had
prospered, might repay the money and have enough left over to support a wife,
and would think: " Before I was in debt, but now I am free from
debt," and would be glad and happy because of that;
Just
as a man who was sick and suffering, without appetite and weak, might in time
regain his health, appetite and strength, and would think:
"Before
I was sick, but now I am healthy," and would be glad and happy because of
that;
Just
as a man who was imprisoned might, after a time, be freed without any
confiscation of his property, and would think: " Before I was imprisoned,
but now I am free." and would be
glad and happy because of that;
Just as a man who was enslaved, not his own master,
controlled by another and unable to do as he desired, and who in time might be
emancipated, would think: " I was a slave, but now I am emanipated," and would be glad and happy because of that;
Just
as a traveler carrying goods and wealth and might find himself in a wilderness
with little food and much danger, and after a time, might arrive
safe and sound at the edge of a village,
and would think: "Before I was in danger, but now I am safe," and
would be glad and happy because of that:
In
the same way, as long as the five hindrances are not given up, one feels
indebted, sick, imprisoned, enslaved, lost in the wilderness. But when the five
hindrances are given, one feels free from debt, healthy, free, emanicipated and
safe.
And
when one knows that these five hindrances are given up, gladness arises, from
gladness comes joy, because of joy the body is tranquil, with a tranquil body
one is happy, and the mind of one who is happy is concentrated.
Four Evil Forces
Four
debilitating functions that afflict practitioners and obstruct their spiritual
practice:
1.
The hindrance of Five Aggregates, or hindrance arising from one’s physical and
mental functions.
2.
The hindrance of defilements, or hindrance arising from greed, anger and
delusion,
3.
The hindrance of death, meaning one’s own death hinders one’s spiritual
practice, or the death of another practitioner causes one to have doubts and
4.
The hindrance caused by the devil king of the sixth heaven to make one give up
spiritual practice.
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