The Five Mental Hindrances
and Their Conquest
Selected
Texts from
the Pali Canon and the Commentaries
Compiled
and translated by
Nyanaponika
Thera
The
Wheel Publication No. 26
ISBN 955-24-0111-9
Copyright
(C) 1993 Buddhist Publication Society
Buddhist
Publication Society
P.O. Box 61
54, Sangharaja Mawatha
Kandy, Sri Lanka
Contents
Abbreviations:
AN
..... Anguttara Nikaya
MN ..... Majjhima Nikaya
SN ..... Samyutta Nikaya
Vism ..... Visuddhimagga
Introduction
[^]
Unshakable
deliverance of the mind is the highest goal in the Buddha's doctrine.
Here, deliverance means: the freeing of the mind from all limitations,
fetters, and bonds that tie it to the Wheel of Suffering, to the
Circle of Rebirth. It means: the cleansing of the mind of all
defilements that mar its purity; the removing of all obstacles
that bar its progress from the mundane (lokiya) to the
supramundane consciousness (lokuttara-citta), that is,
to Arahatship.
Many
are the obstacles which block the road to spiritual progress,
but there are five in particular which, under the name of hindrances
(nivarana), are often mentioned in the Buddhist scriptures:
1.
Sensual desire (kamacchanda),
2. Ill-will (byapada),
3. Sloth and torpor (thina-middha),
4. Restlessness and remorse (uddhacca-kukkucca),
5. Sceptical doubt (vicikiccha).
They
are called "hindrances" because they hinder and envelop the mind
in many ways, obstructing its development (bhavana). According
to the Buddhist teachings, spiritual development is twofold: through
tranquillity (samatha-bhavana) and through insight (vipassana-bhavana).
Tranquillity is gained by complete concentration of the mind during
the meditative absorptions (jhana). For achieving these
absorptions, the overcoming of the five hindrances, at least temporarily,
is a preliminary condition. It is especially in the context of
achieving the absorptions that the Buddha often mentions the five
hindrances in his discourses.
There
are five mental constituents which are chiefly representative
of the first meditative absorption, and are therefore called
the factors of absorption (jhananga). For each of these
there is, according to Buddhist commentarial tradition, one
of the five hindrances that is specifically harmful for it and
excludes its higher development and refinement to the degree
required for jhana; and on the other hand, the cultivation of
these five factors beyond their average level will be an antidote
against the hindrances, preparing the road to jhana. The relationship
between these two groups of five is indicated in this anthology,
under the heading of the respective hindrance.
Not
only the meditative absorptions but also lesser degrees of mental
concentration are impeded by these five hindrances. So is the
"neighborhood" (or "access") concentration (upacarasamadhi),
being the preliminary stage for the fully absorbed concentration
(appana) reached in jhana. Likewise excluded by the presence
of the hindrances is the momentary concentration (khanikasamadhi)
which has the strength of neighborhood concentration and is
required for mature insight (vipassana). But apart from
these higher stages of mental development, any earnest attempt
at clear thinking and pure living will be seriously affected
by the presence of these five hindrances.
This
widespread harmful influence of the five hindrances shows the
urgent necessity of breaking down their power by constant effort.
One should not believe it sufficient to turn one's attention
to the hindrances only at the moment when one sits down for
meditation. Such last-minute effort in suppressing the hindrances
will rarely be successful unless helped by previous endeavour
during one's ordinary life.
One
who earnestly aspires to the unshakable deliverance of the mind
should, therefore, select a definite "working-ground" of a direct
and practical import: a kammatthana[1]
in its widest sense, on which the structure of his entire life
should be based. Holding fast to that "working-ground," never
losing sight of it for long, even this alone will be a considerable
and encouraging progress in the control and development of the
mind, because in that way the directive and purposive energies
of mind will be strengthened considerably. One who has chosen
the conquest of the five hindrances for a "working-ground" should
examine which of the five are strongest in one's personal case.
Then one should carefully observe how, and on which occasions,
they usually appear. One should further know the positive forces
within one's own mind by which each of these hindrances can
best be countered and, finally, conquered; and one should also
examine one's life for any opportunity of developing these qualities
which, in the following pages, have been indicated under the
headings of the spiritual faculties (indriya), the factors
of absorption (jhananga), and the factors of enlightenment
(bojjhanga). In some cases, subjects of meditation have
been added which will be helpful in overcoming the respective
hindrances.
By
the "worldling" (puthujjana),[2]
however, only a temporary suspension and partial weakening of
the hindrances can be attained. Their final and complete eradication
takes place on the stages of sanctity (ariyamagga):
Doubt
is eliminated on the first stage, the path of stream-entry (sotapatti-magga).
Sensual
desire, ill will and remorse are eliminated on the third stage,
the path of non-returner (anagami-magga)
Sloth
and torpor and restlessness are eradicated on the path of
Arahatship (arahatta-magga).
Hence
the reward of the fight against the hindrances is not only the
limited one of making possible a shorter or longer spell of meditation,
but every step in weakening these hindrances takes us nearer to
the stages of sanctity where deliverance from these hindrances
is unshakable.
Though
most of the following texts, translated from the Discourses
of the Buddha and the commentaries, are addressed to monks,
they are likewise valid for those living the worldly life. As
the Old Masters say: "The monk (bhikkhu) is mentioned
here as an example of those dedicated to the practice of the
Teaching. Whosoever undertakes that practice is here included
in the term 'monk.' "
The
Five Hindrances [^]
I.
General Texts
There
are five impediments and hindrances, overgrowths of the mind
that stultify insight. What five?
Sensual
desire is an impediment and hindrance, an overgrowth of the
mind that stultifies insight. Ill-will ... Sloth and torpor
... Restlessness and remorse ... Sceptical doubt are impediments
and hindrances, overgrowths of the mind that stultify insight.
Without
having overcome these five, it is impossible for a monk whose
insight thus lacks strength and power, to know his own true
good, the good of others, and the good of both; nor will he
be capable of realizing that superhuman state of distinctive
achievement, the knowledge and vision enabling the attainment
of sanctity.
But
if a monk has overcome these five impediments and hindrances,
these overgrowths of the mind that stultify insight, then
it is possible that, with his strong insight, he can know
his own true good, the good of others, and the good of both;
and he will be capable of realizing that superhuman state
of distinctive achievement, the knowledge and vision enabling
the attainment of sanctity.
One
whose heart is overwhelmed by unrestrained covetousness will
do what he should not do and neglect what he ought to do. And
through that, his good name and his happiness will come to ruin.
One
whose heart is overwhelmed by ill-will ... by sloth and torpor
... by restlessness and remorse ... by sceptical doubt will
do what he should not do and neglect what he ought to do.
And through that, his good name and his happiness will come
to ruin.
But
if a noble disciple has seen these five as defilements of
the mind, he will give them up. And doing so, he is regarded
as one of great wisdom, of abundant wisdom, clear-visioned,
well endowed with wisdom. This is called "endowment with wisdom."
There
are five impurities of gold impaired by which it is not pliant
and wieldy, lacks radiance, is brittle and cannot be wrought
well. What are these five impurities? Iron, copper, tin, lead
and silver.
But
if the gold has been freed from these five impurities, then
it will be plaint and wieldy, radiant and firm, and can be
wrought well. Whatever ornaments one wishes to make from it,
be it a diadem, earrings, a necklace or a golden chain, it
will serve that purpose.
Similarly,
there are five impurities of the mind impaired by which the
mind is not pliant and wieldy, lacks radiant lucidity and
firmness, and cannot concentrate well upon the eradication
of the taints (asava). What are these five impurities?
They are: sensual desire, ill-will, sloth and torpor, restlessness
and remorse, and sceptical doubt.
But
if the mind is freed of these five impurities, it will be
pliant and wieldy, will have radiant lucidity and firmness,
and will concentrate well upon the eradication of the taints.
Whatever state realizable by the higher mental faculties one
may direct the mind to, one will in each case acquire the
capacity of realization, if the (other) conditions are fulfilled.
How
does a monk practise mind-object contemplation on the mental
objects of the five hindrances?
Herein,
monks, when sensual desire is present in him the monk knows,
"There is sensual desire in me," or when sensual desire is
absent he knows, "There is no sensual desire in me." He knows
how the arising of non-arisen sensual desire comes to be;
he knows how the rejection of the arisen sensual desire comes
to be; and he knows how the non-arising in the future of the
rejected sensual desire comes to be.
When
ill-will is present in him, the monk knows, "There is ill-will
in me," or when ill-will is absent he knows, "There is no
ill-will in me." He knows how the arising of non-arisen ill-will
comes to be; he knows how the rejection of the arisen ill-will
comes to be; and he knows how the non-arising in the future
of the rejected ill-will comes to be.
When
sloth and torpor are present in him, the monk knows, "There
is sloth and torpor in me," or when sloth and torpor are absent
he knows, "There is no sloth and torpor in me." He knows how
the arising of non-arisen sloth and torpor comes to be; he
knows how the rejection of the arisen sloth and torpor comes
to be; and he knows how the non-arising in the future of the
rejected sloth and torpor comes to be.
When
restlessness and remorse are present in him, the monk knows,
"There are restlessness and remorse in me," or when agitation
and remorse are absent he knows, "There are no restlessness
and remorse in me." He knows how the arising of non-arisen
restlessness and remorse comes to be; he knows how the rejection
of the arisen restlessness and remorse comes to be; and he
knows how the non-arising in the future of the rejected restlessness
and remorse comes to be.
When
sceptical doubt is present in him, the monk knows, "There
is sceptical doubt in me," or when sceptical doubt is absent
he knows, "There is no sceptical doubt in me." He knows how
the arising of non-arisen sceptical doubt comes to be; he
knows how the rejection of the arisen sceptical doubt comes
to be; and he knows how the non-arising in the future of the
rejected sceptical doubt comes to be.
MN
10 (Satipatthana Sutta)
To
note mindfully, and immediately, the arising of one of the hindrances,
as recommended in the preceding text, is a simple but very effective
method of countering these and any other defilements of the mind.
By doing so, a brake is applied against the uninhibited continuance
of unwholesome thoughts, and the watchfulness of mind against
their recurrence is strengthened. This method is based on a simple
psychological fact which is expressed by the commentators as follows:
"A good and an evil thought cannot occur in combination. Therefore,
at the time of knowing the sense desire (that arose in the preceding
moment), that sense desire no longer exists (but only the act
of knowing)."
II.
The Hindrances Individually [^]
Just
as, monks, this body lives on nourishment, lives dependent on
nourishment, does not live without nourishment -- in the same
way, monks, the five hindrances live on nourishment, depend
on nourishment, do not live without nourishment.
1.
Sensual Desire [^]
A.
Nourishment of Sensual Desire
There
are beautiful objects; frequently giving unwise attention to
them -- this is the nourishment for the arising of sensual desire
that has not arisen, and the nourishment for the increase and
strengthening of sensual desire that has already arisen.
B.
Denourishing of Sensual Desire
There
are impure objects (used for meditation); frequently giving
wise attention to them -- this is the denourishing of the arising
of sensual desire that has not yet arisen, and the denourishing
of the increase and strengthening of sensual desire that has
already arisen.
Six
things are conducive to the abandonment of sensual desire:
1.
Learning how to meditate on impure objects;
2. Devoting oneself to the meditation on the impure;
3. Guarding the sense doors;
4. Moderation in eating;
5. Noble friendship;
6. Suitable conversation.
Commentary
to the Satipatthana Sutta
1.
Learning how to meditate about impure objects
2.
Devoting oneself to the meditation on the impure
(a)
Impure objects
In
him who is devoted to the meditation about impure objects, repulsion
towards beautiful objects is firmly established. This is the
result.
"Impure
object" refers, in particular, to the cemetery meditations as
given in the Satipatthana Sutta and explained in the Visuddhimagga;
but it refers also to the repulsive aspects of sense objects in
general.
(b)
The loathsomeness of the body
Herein,
monks, a monk reflects on just this body, confined within the
skin and full of manifold impurities from the soles upward and
from the top of the hair down: "There is in this body: hair
of the head, hair of the body, nails, teeth, skin, flesh, sinews,
bones, marrow, kidneys, heart, liver, pleura, spleen, lungs,
intestines, bowels, stomach, excrement, bile, phlegm, pus, blood,
sweat, fat, tears, lymph, saliva, mucus, fluid of the joints,
urine (and the brain in the skull)."
By
bones and sinews knit,
With flesh and tissue smeared,
And hidden by the skin, the body
Does not appear as it really is....
The fool thinks it beautiful,
His ignorance misguiding him ...
(c)
Various contemplations
Sense
objects give little enjoyment, but much pain and much despair;
the danger in them prevails.
The
unpleasant overwhelms a thoughtless man in the guise of the
pleasant, the disagreeable overwhelms him in the guise of the
agreeable, the painful in the guise of pleasure.
3.
Guarding the sense doors
How
does one guard the sense doors? Herein, a monk, having seen
a form, does not seize upon its (delusive) appearance as a whole,
nor on its details. If his sense of sight were uncontrolled,
covetousness, grief and other evil, unwholesome states would
flow into him. Therefore he practices for the sake of its control,
he watches over the sense of sight, he enters upon its control.
Having heard a sound ... smelt an odour ... tasted a taste ...
felt a touch ... cognized a mental object, he does not seize
upon its (delusive) appearance as a whole ... he enters upon
its control.
There
are forms perceptible by the eye, which are desirable, lovely,
pleasing, agreeable, associated with desire, arousing lust.
If the monk does not delight in them, is not attached to them,
does not welcome them, then in him thus not delighting in them,
not being attached to them and not welcoming them, delight (in
these forms) ceases; if delight is absent, there is no bondage.
There are sounds perceptible by the ear ... odours perceptible
by the mind ... if delight is absent, there is no bondage.
4.
Moderation in eating
How
is he moderate in eating? Herein a monk takes his food after
wise consideration: not for the purpose of enjoyment, of pride,
of beautifying the body or adorning it (with muscles); but only
for the sake of maintaining and sustaining this body, to avoid
harm and to support the holy life, thinking: "Thus I shall destroy
the old painful feeling and shall not let a new one rise. Long
life will be mine, blamelessness and well-being."
5.
Noble friendship
Reference
is here, in particular, to such friends who have experience and
can be a model and help in overcoming sensual desire, especially
in meditating on impurity. But it applies also to noble friendship
in general. The same twofold explanation holds true also for the
other hindrances, with due alterations.
The
entire holy life, Ananda, is noble friendship, noble companionship,
noble association. Of a monk, Ananda, who has a noble friend,
a noble companion, a noble associate, it is to be expected that
he will cultivate and practise the Noble Eightfold Path.
6.
Suitable conversation
Reference
is here in particular to conversation about the overcoming of
sensual desire, especially about meditating on impurity. But it
applies also to every conversation which is suitable to advance
one's progress on the path. With due alterations this explanation
holds true also for the other hindrances.
If
the mind of a monk is bent on speaking, he (should remember
this): "Talk which is low, coarse, worldly, not noble, not salutary,
not leading to detachment, not to freedom from passion, not
to cessation, not to tranquillity, not to higher knowledge,
not to enlightenment, not to Nibbana, namely, talk about kings,
robbers and ministers, talk about armies, dangers and war, about
food and drink, clothes, couches, garlands, perfumes, relatives,
cars, villages, towns, cities, and provinces, about women and
wine, gossip of the street and of the well, talk about the ancestors,
about various trifles, tales about the origin of the world and
the ocean, talk about what happened and what did not happen
-- such and similar talk I shall not entertain." Thus he is
clearly conscious about it.
But
talk about austere life, talk suitable for the unfolding of
the mind, talk which is conducive to complete detachment,
to freedom from passion, to cessation, tranquillity, higher
knowledge, enlightenment and to Nibbana, namely, talk about
a life of frugality, about contentedness, solitude, aloofness
from society, about rousing one's energy, talk about virtue,
concentration, wisdom, deliverance, about the vision and knowledge
of deliverance -- such talk I shall entertain." Thus he is
clearly conscious about it.
These
things, too, are helpful in conquering sensual desire:
One-pointedness
of mind, of the factors of absorption (jhananga);
Mindfulness, of the spiritual faculties (indriya);
Mindfulness, of the factors of enlightenment (bojjhanga).
C.
Simile
If
there is water in a pot mixed with red, yellow, blue or orange
colour, a man with a normal faculty of sight, looking into it,
could not properly recognize and see the image of his own face.
In the same way, when one's mind is possessed by sensual desire,
overpowered by sensual desire, one cannot properly see the escape
from sensual desire which has arisen; then one does not properly
understand and see one's own welfare, nor that of another, nor
that of both; and also texts memorized a long time ago do not
come into one's mind, not to speak of those not memorized.
2.
Ill-Will [^]
A.
Nourishment of Ill-Will
There
are objects causing aversion; frequently giving unwise attention
to them -- this is the nourishment for the arising of ill-will
that has not yet arisen, and for the increase and strengthening
of ill-will that has already arisen.
B.
Denourishing of Ill-Will
There
is the liberation of the heart by lovingkindness; frequently
giving wise attention to it -- this is the denourishing of the
arising of ill-will that has not yet arisen, and of the increase
and strengthening of ill-will that has already arisen.
Cultivate
the meditation on lovingkindness! For by cultivating the meditation
on lovingkindness, ill-will disappears.
Cultivate
the meditation on compassion! For by cultivating the meditation
on compassion, cruelty disappears.
Cultivate
the meditation on sympathetic joy! For by cultivating the
meditation on sympathetic joy, listlessness disappears.
Cultivate
the meditation on equanimity! For by cultivating the meditation
on equanimity, anger disappears.
Six
things are helpful in conquering ill-will:
1.
Learning how to meditate on lovingkindness;
2.
Devoting oneself to the meditation of lovingkindness;
3.
Considering that one is the owner and heir of one's actions
(kamma);
4.
Frequent reflection on it (in the following way):
Thus
one should consider: "Being angry with another person, what
can you do to him? Can you destroy his virtue and his other
good qualities? Have you not come to your present state by
your own actions, and will also go hence according to your
own actions? Anger towards another is just as if someone wishing
to hit another person takes hold of glowing coals, or a heated
iron-rod, or of excrement. And, in the same way, if the other
person is angry with you, what can he do to you? Can he destroy
your virtue and your other good qualities? He too has come
to his present state by his own actions and will go hence
according to his own actions. Like an unaccepted gift or like
a handful of dirt thrown against the wind, his anger will
fall back on his own head."
5.
Noble friendship;
6.
Suitable conversation.
Commentary
to Satipatthana Sutta
These
things, too, are helpful in conquering ill-will:
Rapture,
of the factors of absorption (jhananga);
Faith, of the spiritual faculties (indriya);
Rapture and equanimity, of the factors of enlightenment (bojjhanga).
C.
Simile
If
there is a pot of water heated on the fire, the water seething
and boiling, a man with a normal faculty of sight, looking into
it, could not properly recognize and see the image of his own
face. In the same way, when one's mind is possessed by ill-will,
overpowered by ill-will, one cannot properly see the escape
from the ill-will which has arisen; then one does not properly
understand and see one's own welfare, nor that of another, nor
that of both; and also texts memorized a long time ago do not
come into one's mind, not to speak of those not memorized.
3.
Sloth and Torpor [^]
A.
Nourishment of Sloth and Torpor
There
arises listlessness, lassitude, lazy stretching of the body,
drowsiness after meals, mental sluggishness; frequently giving
unwise attention to it -- this is the nourishment for the arising
of sloth and torpor that have not yet arisen and for the increase
and strengthening of sloth and torpor that have already arisen.
B.
Denourishing of Sloth and Torpor
There
is the element of rousing one's energy, the element of exertion,
the element of continuous exertion; frequently giving wise attention
to it -- this is the denourishing of the arising of sloth and
torpor that have not yet arisen and of the increase and strengthening
of sloth and torpor that have already arisen.
"May
nothing remain but skin and sinews and bones; may flesh and
blood dry up in the body! Not before having achieved what can
be achieved by manly strength, manly energy, manly exertion
shall my energy subside!"
Six
things are conducive to the abandonment of sloth and torpor:
1.
Knowing that overeating is a cause of it;
2. Changing the bodily posture;
3. Thinking of the perception of light;
4. Staying in the open air;
5. Noble friendship;
6. Suitable conversation.
These
things, too, are helpful in conquering sloth and torpor:
1.
The recollection of Death
To-day
the effort should be made,
Who knows if tomorrow Death will come?
2.
Perceiving the suffering in impermanence
In
a monk who is accustomed to see the suffering in impermanence
and who is frequently engaged in this contemplation, there will
be established in him such a keen sense of the danger of laziness,
idleness, lassitude, indolence and thoughtlessness, as if he
were threatened by a murderer with drawn sword.
3.
Sympathetic joy
Cultivate
the meditation on sympathetic joy! For by cultivating it, listlessness
will disappear.
4.
Contemplation of the spiritual journey
"I
have to tread that path which the Buddhas, the Paccekabuddhas
and the Great Disciples have gone; but by an indolent person
that path cannot be trodden."
5.
Contemplation of the Master's greatness
"Full
application of energy was praised by my Master, and he is unsurpassed
in his injunctions and a great help to us. He is honoured by
practising his Dhamma, not otherwise."
6.
Contemplation on the greatness of the Heritage
"I
have to take possession of the Great Heritage, called the Good
Dhamma. But one who is indolent cannot take possession of it."
7.
How to stimulate the mind
How
does one stimulate the mind at a time when it needs stimulation?
If due to slowness in the application of wisdom or due to non-attainment
of the happiness of tranquillity, one's mind is dull, then one
should rouse it through reflecting on the eight stirring objects.
These eight are: birth, decay, disease and death; the suffering
in the worlds of misery; the suffering of the past rooted in
the round of existence; the suffering of the future rooted in
the round of existence; the suffering of the present rooted
in the search for food.
8.
How to overcome sleepiness
Once
the Exalted One spoke to the Venerable Maha-Moggallana thus:
"Are you drowsy, Moggallana? Are you drowsy, Moggallana?" --
"Yes, venerable sir."
(1)
"Well then, Moggallana, at whatever thought torpor has befallen
you, to that thought you should not give attention, you should
not dwell on it frequently. Then it is possible that, by so
doing, torpor will disappear.
(2)
"But if, by so doing, that torpor does not disappear, you
should think and reflect within your mind about the Dhamma
as you have heard and learnt it, and you should mentally review
it. Then it is possible that, by so doing, torpor will disappear.
(3)
"But if, by so doing, that torpor does not disappear, you
should learn by heart the Dhamma in its fullness, as you have
heard and learnt it. Then it is possible ...
(4)
"But if, by so doing, that torpor does not disappear, you
should shake your ears, and rub your limbs with the palm of
your hand. Then it is possible ...
(5)
"But if, by so doing, that torpor does not disappear, you
should get up from your seat, and after washing your eyes
with water, you should look around in all directions and look
upwards to the stars in the sky. Then it is possible ...
(6)
"But if, by so doing, that torpor does not disappear, you
should firmly establish the (inner) perception of light: as
it is by day, so also by night; as it is by night, so also
by day. Thus with a mind clear and unobstructed, you should
develop a consciousness which is full of brightness. Then
it is possible ...
(7)
"But if, by so doing, that torpor does not disappear, you
should, conscious of that which is before and behind, walk
up and down, with your senses turned inwards, with your mind
not going outwards. Then it is possible ...
(8)
"But if, by so doing, that torpor does not disappear, you
may lie down on your right side, taking up the lion's posture,
covering foot with foot -- mindful, clearly conscious, keeping
in mind the thought of rising. Having awakened again, you
should quickly rise, thinking: 'I won't indulge in the enjoyment
of lying down and reclining, in the enjoyment of sleep!'
"Thus,
Moggallana, you should train yourself!"
9.
The five threatening dangers
If,
monks, a monk perceives these five threatening dangers, it is
enough for him to live heedful, zealous, with a heart resolute
to achieve the unachieved, to attain the unattained, to realize
the unrealized. Which are these five dangers?
(1)
Here, monks, a monk reflects thus: "I am now young, a youth,
young in age, black-haired, in the prime of youth, in the
first phase of life. But a time will come when this body will
be in the grip of old age. But one who is overpowered by old
age cannot easily contemplate on the Teachings of the Buddha;
it is not easy for him to live in the wilderness or a forest
or jungle, or in secluded dwellings. Before this undesirable
condition, so unpleasant and disagreeable, approaches me,
prior to that, let me muster my energy for achieving the unachieved,
for attaining the unattained, for realizing the unrealized,
so that, in the possession of that state, I shall live happily
even in old age."
(2)
And further, monks, a monk reflects thus: "I am now free from
sickness, free from disease, my digestive power functions
smoothly, my constitution is not too cool and not too hot,
it is balanced and fit for making effort. But a time will
come when this body will be in the grip of sickness. And one
who is sick cannot easily contemplate upon the Teachings of
the Buddha; it is not easy for him, to live in the wilderness
or a forest or jungle, or in secluded dwellings. Before this
undesirable condition, so unpleasant and disagreeable, approaches
me, prior to that, let me muster my energy for achieving the
unachieved, for attaining the unattained, for realizing the
unrealized, so that, in the possession of that state, I shall
live happily even in sickness."
(3)
And further, monks, a monk reflects thus: "Now there is an
abundance of food, good harvests, easily obtainable is a meal
of alms, it is easy to live on collected food and offerings.
But a time will come when there will be a famine, a bad harvest,
difficult to obtain will be a meal of alms, it will be difficult
to live on collected food and offerings. And in a famine people
migrate to places where food is ample, and there habitations
will be thronged and crowded. But in habitations thronged
and crowded one cannot easily contemplate upon the Teachings
of the Buddha. Before this undesirable condition, so unpleasant
and disagreeable, approaches me, prior to that, let me muster
my energy for achieving the unachieved, for attaining the
unattained, for realizing the unrealized, so that, in the
possession of that state, I shall live happily even in a famine."
(4)
And further, monks, a monk reflects thus: "Now people live
in concord and amity, in friendly fellowship as mingled milk
and water and look at each other with friendly eyes. But there
will come a time of danger, of unrest among the jungle tribes
when the country people mount their carts and drive away and
fear-stricken people move to a place of safety, and there
habitations will be thronged and crowded. But in habitations
thronged and crowded one cannot easily contemplate upon the
Teachings of the Buddha. Before this undesirable condition,
so unpleasant and disagreeable, approaches me, prior to that,
let me muster my energy for achieving the unachieved, for
attaining the unattained, for realizing the unrealized, so
that, in the possession of that state, I shall live happily
even in time of danger."
(5)
And further, monks, a monk reflects thus: "Now the Congregation
of Monks lives in concord and amity, without quarrel, lives
happily under one teaching. But a time will come when there
will be a split in the Congregation. And when the Congregation
is split, one cannot easily contemplate upon the Teachings
of the Buddha; it is not easy to live in the wilderness or
a forest or jungle, or in secluded dwellings. Before this
undesirable condition, so unpleasant and disagreeable, approaches
me, prior to that, let me muster my energy for achieving the
unachieved, for attaining the unattained, for realizing the
unrealized, so that, in the possession of that state, I shall
live happily even when the Congregation is split."[3]
These
things, too, are helpful in conquering sloth and torpor:
Applied
thought, of the factors of absorptions (jhananga);
Energy, of the spiritual faculties (indriya);
Investigation of reality, energy and rapture, of the factors
of enlightenment (bojjhanga).
When
the mind is sluggish, it is not the proper time for cultivating
the following factors of enlightenment: tranquillity, concentration
and equanimity, because a sluggish mind can hardly be aroused
by them.
When
the mind is sluggish, it is the proper time for cultivating
the following factors of enlightenment: investigation of reality,
energy and rapture, because a sluggish mind can easily be
aroused by them.
C.
Simile
If
there is a pot of water, covered with moss and water plants,
then a man with a normal faculty of sight looking into it could
not properly recognize and see the image of his own face. In
the same way, when one's mind is possessed by sloth and torpor,
overpowered by sloth and torpor, one cannot properly see the
escape from sloth and torpor that have arisen; then one does
not properly understand one's own welfare, nor that of another,
nor that of both; and also texts memorized a long time ago do
not come into one's mind, not to speak of those not memorized.
4.
Restlessness and Remorse [^]
A.
Nourishment of Restlessness and Remorse
There
is unrest of mind; frequently giving unwise attention to it
-- that is the nourishment for the arising of restlessness and
remorse that have not yet arisen, and for the increase and strengthening
of restlessness and remorse that have already arisen.
B.
Denourishing of Restlessness and Remorse
There
is quietude of mind; frequently giving wise attention to it
-- that is the denourishing of the arising of restlessness and
remorse that have not yet arisen, and of the increase and strengthening
of restlessness and remorse that have already arisen.
Six
things are conducive to the abandonment of restlessness and remorse:
1.
Knowledge of the Buddhist scriptures (Doctrine and Discipline);
2.
Asking questions about them;
3.
Familiarity with the Vinaya (the Code of Monastic Discipline,
and for lay followers, with the principles of moral conduct);
4.
Association with those mature in age and experience, who possess
dignity, restraint and calm;
5.
Noble friendship;
6.
Suitable conversation.
These
things, too, are helpful in conquering restlessness and remorse:
Rapture,
of the factors of absorption (jhananga);
Concentration, of the spiritual faculties (indriya);
Tranquillity, concentration and equanimity, of the factors of
enlightenment (bojjhanga).
When
the mind is restless it is not the proper time for cultivating
the following factors of enlightenment: investigation of the
doctrine, energy and rapture, because an agitated mind can hardly
be quietened by them.
When
the mind is restless, it is the proper time for cultivating
the following factors of enlightenment: tranquillity, concentration
and equanimity, because an agitated mind can easily be quietened
by them.
C.
Simile
If
there is water in a pot, stirred by the wind, agitated, swaying
and producing waves, a man with a normal faculty of sight could
not properly recognize and see the image of his own face. In
the same way, when one's mind is possessed by restlessness and
remorse, overpowered by restlessness and remorse, one cannot
properly see the escape from restlessness and remorse that have
arisen; then one does not properly understand one's own welfare,
nor that of another, nor that of both; and also texts memorized
a long time ago do not come into one's mind, not to speak of
those not memorized.
5.
Doubt [^]
A.
Nourishment of Doubt
There
are things causing doubt; frequently giving unwise attention
to them -- that is the nourishment for the arising of doubt
that has not yet arisen, and for the increase and strengthening
of doubt that has already arisen.
B.
Denourishing of Doubt
There
are things which are wholesome or unwholesome, blameless or
blameworthy, noble or low, and (other) contrasts of dark and
bright; frequently giving wise attention to them -- that is
the denourishing of the arising of doubt that has not yet arisen,
and of the increase and strengthening of doubt that has already
arisen.
Of
the six things conducive to the abandonment of doubt, the first
three and the last two are identical with those given for restlessness
and remorse. The fourth is as follows:
Firm
conviction concerning the Buddha, Dhamma and Sangha.
In
addition, the following are helpful in conquering Doubt:
Reflection,
of the factors of absorption (jhananga);
Wisdom, of the spiritual faculties (indriya);
Investigation of reality, of the factors of enlightenment (bojjhanga).
C.
Simile
If
there is a pot of water which is turbid, stirred up and muddy,
and this pot is put into a dark place, then a man with a normal
faculty of sight could not properly recognize and see the image
of his own face. In the same way, when one's mind is possessed
by doubt, overpowered by doubt, then one cannot properly see
the escape from doubt which has arisen; then one does not properly
understand one's own welfare, nor that of another, nor that
of both; and also texts memorized a long time ago do not come
into one's mind, not to speak of those not memorized.
From
the Samannaphala Sutta [^]
I.
The Sutta (Digha Nikaya No. 2)
Being
endowed with noble mindfulness and clear comprehension, and
endowed with noble contentedness, the monk resorts to a lonely
place: to a forest, the foot of a tree, a mountain, a cleft,
a rock cave, a cemetery, a jungle, an open space, a heap of
straw. After the meal, having returned from the alms-round,
he sits down, crosslegged, keeping his body erect and his mindfulness
alert. Having given up covetousness (= sensual desire) with
regard to the world, he dwells with a heart free of covetousness,
he cleanses his mind from covetousness. Having given up the
blemish of ill-will, he dwells without ill-will; friendly and
compassionate towards all living beings, he cleanses his mind
from the blemish of ill-will. Having given up sloth and torpor,
he dwells free from sloth and torpor, in the perception of light;
mindful and clearly comprehending, he cleanses his mind from
sloth and torpor. Having given up restlessness and remorse,
he dwells without restlessness; his mind being calmed within,
he cleanses it from restlessness and remorse. Having given up
sceptical doubt, he dwells as one who has passed beyond doubt;
being free from uncertainty about salutary things, he cleanses
his mind from sceptical doubt.
Just
as when a man taking a loan, engages in a trade, and his trade
succeeds, he now not only disposes of his old debt but he
has also, beyond that, a surplus for maintaining a wife. And
at that he rejoices, is glad at heart....
Just
as when a man is sick and in pain, suffering from a grave
disease, his food does not agree with him, and he has no strength
left in his body. But some time later he recovers from that
sickness; he can again digest his food, and he regains his
strength. And at that he rejoices, is glad at heart....
Just
as when a man has been thrown into prison, but some time later
he is released from prison; he is safe and without fears,
and he did not suffer any loss of property. And at that he
rejoices, is glad at heart....
Just
as when a man is a slave, not independent, but dependent on
others, unable to go where he likes, but some time later he
is set free from slavery, is now independent, no longer dependent
on others, a freeman who can go where he wants. And at that
he rejoices, is glad at heart....
Just
as when a man, rich and prosperous, travels through a wilderness
where there is no food and much danger, but some time later
he has crossed the desert, and gradually reaches safely the
vicinity of a village, a place of safety, free from danger.
And at that he rejoices, is glad at heart.:
Similarly,
so long as these five hindrances are not abandoned in him,
a monk considers himself as indebted, as ailing, as imprisoned,
as enslaved, as travelling in a wilderness.
But
when these five hindrances are abandoned, he considers himself
as free from debt, rid of illness, emancipated from the prison's
bondage, as a free man, and as one arrived at a place of safety.
And
when he sees himself free of these five hindrances, joy arises;
in him who is joyful, rapture arises; in him whose mind is
enraptured, the body is stilled; the body being stilled, he
feels happiness; and a happy mind finds concentration.
Then
detached from sensual desires, detached from unwholesome states,
he enters into and dwells in the first absorption which is
accompanied by applied thought and reflection, born of detachment,
and filled with joy and rapture. He enters into and dwells
in the second ... third ... fourth absorption.
II.
The Commentary [^]
A.
The Similes for the Hindrances
The
text of the discourse says: "Similarly, so long as these five
hindrances are not abandoned in him, a monk considers himself
as indebted, as ailing, as imprisoned, as enslaved, as travelling
in a wilderness."
Hereby
the Blessed One shows the unabandoned hindrance of sensual desire
as similar to being in debt; and the other hindrances as similar
to being ill, and so on. These similes should be understood
as follows:
1.
Sensual Desire
There
is a man who has incurred a debt but has become ruined. Now, if
his creditors, when telling him to pay back the debt, speak roughly
to him or harass and beat him, he is unable to retaliate but has
to bear it all. It is his debt that causes this forbearance.
In
the same way, if a man is filled with sensual desire for a certain
person, he will, full of craving for that object of his desire,
be attached to it. Even if spoken to roughly by that person,
or harassed or beaten, he will bear it all. It is his sensual
desire that causes this forbearance. In that way, sensual desire
is like being in debt.
2.
Ill-Will
If
a man suffers from a bilious disease, and receives even honey
and sugar, he will not enjoy its flavour, owing to his bile sickness;
he will just vomit it, complaining, "It is bitter, bitter!"
In
the same way, if one of angry temperament is admonished even
slightly by his teacher or preceptor who wishes his best, he
does not accept their advice. Saying "You harass me too much!"
he will leave the Order, or go away and roam about. Just as
the bilious person does not enjoy the flavour of honey and sugar,
so one who has the disease of anger will not enjoy the taste
of the Buddha's Dispensation consisting in the happiness of
the meditative absorptions, etc. In that way, ill-will resembles
illness.
3.
Sloth and Torpor
A
person has been kept in jail during a festival day, and so could
see neither the beginning nor the middle nor the end of the festivities.
If he is released on the following day, and hears people saying:
"Oh, how delightful was yesterday's festival! Oh, those dances
and songs!" he will not give any reply. And why not? Because he
did not enjoy the festival himself.
Similarly,
even if a very eloquent sermon on the Dhamma is going on, a
monk overcome by sloth and torpor will not know the beginning,
middle or end. If after the sermon, he hears it praised: "How
pleasant was it to listen to the Dhamma! How interesting was
the topic and how good the similes!" he will not be able to
say a word. And why not? Because, owing to his sloth and torpor,
he did not enjoy the sermon. In that way, sloth and torpor are
comparable to imprisonment.
4.
Restlessness and Remorse
A
slave who wants to enjoy himself at a festival is told by his
master: "Go quickly to such and such a place! There is urgent
work to do. If you don't go, I shall have your hands and feet
cut off, or your ears and nose!" Hearing that, the slave will
quickly go as ordered, and will not be able to enjoy any part
of the festival. This is because of his dependence on others.
Similarly
it is with a monk not well versed in the Vinaya (the Disciplinary
Code), who has gone to the forest for the sake of solitude.
If in any matter, down to the question of permissible meat (Sub-Cy:
e.g. pork) he gets the idea that it was not permissible (taking
it for bear's flesh), he has to interrupt his solitude and,
to purify his conduct, has to go to one skilled in the Vinaya.
Thus he will not be able to enjoy the happiness of solitude
because of his being overcome by restlessness and remorse. In
that way, restlessness and remorse are like slavery.
5.
Sceptical Doubt
A
man travelling through a desert, aware that travellers may be
plundered or killed by robbers, will, at the mere sound of a twig
or a bird, become anxious and fearful, thinking: "The robbers
have come!" He will go a few steps, and then out of fear, he will
stop, and continue in such a manner all the way; or he may even
turn back. Stopping more frequently than walking, only with toil
and difficulty will he reach a place of safety, or he may not
even reach it.
It
is similar with one in whom doubt has arisen in regard to one
of the eight objects of doubt.[4]
Doubting whether the Master is an Enlightened One or not, he
cannot accept it in confidence, as a matter of trust. Unable
to do so, he does not attain to the paths and fruits of sanctity.
Thus, as the traveller in the desert is uncertain whether robbers
are there or not, he produces in his mind, again and again,
a state of wavering and vacillation, a lack of decision, a state
of anxiety; and thus he creates in himself an obstacle for reaching
the safe ground of sanctity (ariya-bhumi). In that way,
sceptical doubt is like travelling in a desert.
B.
The Abandonment of the Hindrances
The
text of the Discourse says: "But when these five hindrances are
abandoned, the monk considers himself as free from debt, rid of
illness, emancipated from the prison's bondage, as a free man,
and as one arrived at a place of safety."
1.
The Abandonment of Sensual Desire
A
man, having taken a loan, uses it for his business and comes to
prosperity. He thinks: "This debt is a cause of vexation." He
returns the loan together with the interest, and has the promissory
note torn up. After that he neither sends a messenger nor a letter
to his creditors; and even if he meets them it depends on his
wish whether he will get up from his seat to greet them, or not.
And why? He is no longer in debt to them or dependent of them.
Similarly
a monk thinks: "Sensual desire is a cause of obstruction." He
then cultivates the six things leading to its abandonment (see
p.9), and removes the hindrance of sensual desire. Just as one
who has freed himself of debt no longer feels fear or anxiety
when meeting his former creditors, so one who has given up sensual
desire is no longer attached and bound to the object of his
desire; even if he sees divine forms, passions will not assail
him.
Therefore
the Blessed One compared the abandonment of sensual desire to
freedom from debt.
2.
The Abandonment of Ill-Will
Just
as a person suffering from a bilious disease, having been cured
by taking medicine, will regain his taste for honey and sugar,
similarly a monk, thinking, "This ill-will causes much harm,"
develops the six things leading to its abandonment and removes
the hindrance of ill-will. Just as the cured patient partaking
of honey and sugar appreciates the taste, so also this monk receives
with reverence the rules of training, and observes them with appreciation
(of their value). Therefore the Blessed One compared the abandonment
of ill-will to the recovery of health.
3.
The Abandonment of Sloth and Torpor
There
is a person that once had been in jail on a festival day. But
when freed and celebrating the festival on a later occasion, he
will think: "Formerly, through the fault of my heedlessness, I
was in prison on that day and could not enjoy this festival. Now
I shall be heedful." And he remains heedful of his conduct so
that nothing detrimental finds entry into his mind. Having enjoyed
the festival, he exclaims: "Oh, what a beautiful festival it was!"
Similarly
a monk, perceiving that sloth and torpor do great harm, develops
the six things opposed to them, and so removes the hindrance
of sloth and torpor. Just as the man freed from prison enjoys
the whole length of the festival, even for seven days, so this
monk who has given up sloth and torpor is capable of enjoying
the beginning, the middle and the consummation of the Festival
of the Dhamma (dhamma-nakkhatta), and finally attains
to Arahatship together with the fourfold discriminating knowledge
(patisambhida)
Therefore
the Blessed One spoke of the abandonment of sloth and torpor
as being comparable to release from imprisonment.
4.
The Abandonment of Restlessness and Remorse
There
is a slave who, with the help of a friend, pays money to his master,
becomes a free man, and is henceforth able to do what he likes.
Similarly a monk, perceiving the great obstruction caused by restlessness
and remorse, cultivates the six things opposed to them, and thus
gives up restlessness and remorse. And having given them up, he
is like a truly free man, able to do as he wishes. Just as no
one can forcibly stop a free man from doing what he likes, so
can restlessness and remorse no longer stop that monk from walking
the happy path of renunciation (sukhanekkhamma-patipada).
Therefore
the Blessed One declared the abandonment of restlessness and
remorse as being similar to winning freedom from slavery.
5.
The Abandonment of Sceptical Doubt
There
is a strong man who, with his luggage in hand and well armed,
travels through a wilderness in company. If robbers see him even
from afar, they will take flight. Crossing safely the wilderness
and reaching a place of safety, he will rejoice in his safe arrival.
Similarly a monk, seeing that sceptical doubt is a cause of great
harm, cultivates the six things that are its antidote, and gives
up doubt. Just as that strong man, armed and in company, taking
as little account of the robbers as of the grass on the ground,
will safely come out of the wilderness to a safe place; similarly
a monk, having crossed the wilderness of evil conduct, will finally
reach the state of highest security, the deathless realm of Nibbana.
Therefore the Blessed One compared the abandonment of sceptical
doubt to reaching a place of safety.
1.
I.e., subject of meditation: literally "working-ground." [Go
back]
2.
A "worldling," or puthujjana, who may be a monk or layman, is
one who has not yet attained to the first stage of sanctity,
the Path of Stream-entry (sotapatti-magga).[Go
back]
3.
This Discourse is one of the seven canonical texts recommended
by the emperor Asoka in the Second Bhairat Rock Edict; "Reverend
Sirs, these passages of the Law, to wit:--...'Fears of what
may happen (anagata-bhayani)...., spoken by the Venerable
Buddha, -- these, Reverend Sirs, I desire that many monks and
nuns should frequently hear and meditate: and that likewise
the laity, male and female, should do the same. (Vincent A.
Smith, Asoka. 3rd ed., p. 54). [Go back]
4.
They are, according to the Vibhanga: doubt in regard to the
Buddha, the Dhamma, the Sangha, the (threefold) training, the
past, the future, both past and future, and the conditionality
of phenomena dependently arisen. [Go back]
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