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
Courtesy of Dharma Net
For free
distribution only, as a gift of dhamma.
Contents
Introduction
The Hindrances
I. General
Texts
II. The Hindrances Individually
1. Sensual
Desire
2. Ill-will
3. Sloth
and Torpor
4. Restlessness and Remorse
5. Doubt
From the Samannaphala
Sutta
I. The
Sutta
II. The
Commentary
Abbreviations
AN Anguttara Nikaya
MN Majjhima Nikaya
SN Samyutta Nikaya
Vism Visuddhimagga
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
"neighbourhood" (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
neighbourhood 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.' "
Notes
[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]
The Hindrances
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.
AN 5:51
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."
AN 4:61
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.
AN 5:23
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)."
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.
SN 46:2
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.
SN 46:51
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.
SN 46:51
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.
AN 5:36
"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)."
MN 10
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 ...
Sutta Nipata, v.194,199
(c) Various contemplations
Sense objects give little
enjoyment, but much pain and much despair; the danger in them
prevails.
MN 14
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.
Udana, 2:8
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
practises 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.
SN 35:120
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.
SN 35:63
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."
MN 2; MN 39
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.
SN 45:2
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.
MN 122
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.
SN 46:55
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.
SN 46:51
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.
SN 46:51
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.
MN 62
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.
SN 46:55
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.
SN 46:51
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.
SN 46:51
"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!"
MN 70
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?
MN 131
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.
AN 7:46
3. Sympathetic joy
Cultivate the meditation on
sympathetic joy! For by cultivating it, listlessness will
disappear.
MN 62
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.
SN 46:53
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."
Vism. IV,55
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."
Ibid.
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."
Ibid.
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.
Vism. IV,63
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!"
AN 7:58
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." [*]
AN 5:78
* [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).]
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.
SN 46:55
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.
SN 46:51
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.
SN 46:51
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.
SN 46:55
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.
SN 46:51
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.
SN 46:55
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.
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.[*] 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.
* [ 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.]
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.