I have just returned from a long weekend retreat during which we focused on the five hindrances to meditation. Usually referred to simply as “the hindrances”, they are a set of mental states that have a negative impact on the quality of our mindfulness, particularly during meditation. The Buddha acknowledged the potential arising of the hindrances and left us with helpful guidance for how to deal with them. I have also encountered some helpful insight from more modern sources, such as those covered on the retreat, which bring new methods to bear on dealing with the hindrances.<\/p>\n\n\n\n
When we are ready to meditate, despite having established a comfortable position without external distractions, we may still experience unhelpful mental states that get in the way of our fully establishing mindfulness. The Buddha recognised these unhelpful mental states, called the hindrances, saying that they are to be “abandoned” before progress is to be expected:<\/p>\n\n\n\n
\nAbandoning covetousness<\/strong> for the world, [a bhikkhu] abides with a mind free from covetousness; he purifies his mind from covetousness. Abandoning ill will<\/strong> and hatred, he abides with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Abandoning sloth and torpor<\/strong>, he abides free from sloth and torpor, percipient of light, mindful and fully aware; he purifies his mind from sloth and torpor. Abandoning restlessness and remorse<\/strong>, he abides unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Abandoning doubt<\/strong>, he abides having gone beyond doubt, unperplexed about wholesome states; he purifies his mind from doubt.<\/p>\nThe Buddha, The Greater Discourse at Assapura, MN 39.13<\/cite><\/blockquote>\n\n\n\n
From this excerpt, the hindrances as taught by the Buddha and translated by Bhikkhus \u00d1\u0101\u1e47amoli and Bhodi can be listed as follows:<\/p>\n\n\n\n
\n
- Covetousness<\/li>\n\n\n\n
- Ill will<\/li>\n\n\n\n
- Sloth and torpor<\/li>\n\n\n\n
- Restlessness and remorse<\/li>\n\n\n\n
- Doubt<\/li>\n<\/ul>\n\n\n\n
On retreat we were introduced to a slightly different interpretation of the hindrances, as follows:<\/p>\n\n\n\n
\n
- Craving<\/strong><\/em><\/li>\n\n\n\n
- Aversion<\/strong><\/em><\/li>\n\n\n\n
- Sloth and torpor<\/li>\n\n\n\n
- Restlessness and remorse<\/li>\n\n\n\n
- Doubt<\/li>\n<\/ul>\n\n\n\n
You can see where I have added emphasis, that covetousness<\/em> and ill will<\/em> were substituted by craving <\/em>and aversion<\/em> respectively. Whether aversion<\/em> is a wholly complete substitute for ill will<\/em> is questionable, for a mind that is angry or hateful wouldn’t necessarily be adequately described as being in a state of aversion<\/em>. I have also seen covetousness<\/em> substituted by sensual desire<\/em> in other suttas.<\/p>\n\n\n\n
In conversation on retreat with a friend after one of the sessions, she presented the idea that ultimately all of the hindrances have their origin in craving<\/em>. I tend to agree, perhaps with the added element of ignorance <\/em>which can contribute to the existence of doubt<\/em>.<\/p>\n\n\n\n
For example, ill will<\/em> or aversion<\/em> could be said to have their origin in a craving <\/em>for the change of state in, or a desire to be free from, some perceived affronting object in the world. We might crave <\/em>the suffering of another – this is an example of ill will<\/em>. We might crave <\/em>the absence of a disturbing noise – this is an example of aversion<\/em>. We might crave <\/em>for a more comfortable position or for rest, and these are examples of sloth and torpor<\/em>. We might crave <\/em>the achievement of some unfulfilled action, either future or past, which exemplifies restlessness and remorse<\/em>. <\/p>\n\n\n\n
Regarding doubt<\/em>, it might be said that it is a craving <\/em>for reassurance that what we are doing is the right path. If left unsatisfied, doubt <\/em>leaves us in a state of ignorance<\/em> due to the absence of any evidence of benefit to counteract the doubt<\/em>. However, we might also begin from a place of ignorance<\/em> – which could be described as the ultimate, unmentioned hindrance that prevents any progress whatsoever. In my opinion ignorance <\/em>goes hand-in-hand with unabandoned doubt<\/em>.<\/p>\n\n\n\n
Whatever their underlying origin, I find the Buddha’s definition of the categories of the hindrances to be most helpful, and since there are similes to share which relate to the Buddha’s definitions, we shall adopt his categorisation for the remainder of this article.<\/p>\n\n\n\n
Similes on the Abandoning of the Hindrances<\/h2>\n\n\n\n
The Buddha gives us five similes as a teaching aid to understanding the hindrances and the release from them.<\/p>\n\n\n\n
Simile on Abandoning Covetousness<\/h3>\n\n\n\n
Here, the Buddha compares covetousness<\/em> to a feeling of being financially indebted to someone:<\/p>\n\n\n\n
\nSuppose a man were to take a loan and undertake business and his business were to succeed so that he could repay all the money of the old loan and there would remain enough extra to maintain a wife; then on considering this, he would be glad and full of joy.<\/p>\nThe Buddha, MN 39.14<\/cite><\/blockquote>\n\n\n\n
One way of looking at this might be as follows: When a debt is paid off and our affairs are left in good order, the release from being attached to a creditor is analogous to the sense of release from the grasping that accompanies the hindrance of covetousness<\/em>. Knowing that there exists an object to which we must give our attention, whether it be in money or in thought, can give rise to a sense of indebtedness.<\/p>\n\n\n\n
Becoming released from that sense of indebtedness and arriving at a more fruitful position than the one we were in before is like acknowledging our cravings. Dealing with them appropriately and thereby abandoning them, we emerge from the process as a more balanced and mindful person.<\/p>\n\n\n\n
An alternative interpretation of this simile might be that the loan and its repayment represents the effort required to relinquish covetousness <\/em>and, once achieved, the result is far greater than the cost of the sacrificed mental object of desire.<\/p>\n\n\n\n
Simile on Abandoning Ill Will<\/h3>\n\n\n\n
The Buddha compares ill will<\/em> to a disease:<\/p>\n\n\n\n
\nSuppose a man were afflicted, suffering and gravely ill, and his food would not agree with him and his body had no strength, but later he would recover from the affliction and his food would agree with him and his body would regain strength; then on considering this, he would be glad and full of joy.<\/p>\nThe Buddha, MN 39.14<\/cite><\/blockquote>\n\n\n\n
Indeed, ill will<\/em> is clearly like a disease of the mind – it is a toxic influence on what might otherwise be a healthy condition for oneself and others. Being in a state of ill will <\/em> is like a grave affliction. The food that he cannot eat since it does not agree with him is like the contact we have with our six senses giving rise to painful feelings that would normally be neutral or pleasant but for the state of ill will<\/em>. For example, we might easily become annoyed at the slightest of stimuli when in a state of ill will<\/em>; or we might be quick to misinterpret the intentions of others when under the influence of ill will<\/em>, giving rise to unwholesome and delusional mind objects and all of their consequential painful feelings.<\/p>\n\n\n\n
Recovery from disease is like the abandoning of ill will<\/em>. Upon recovery from disease, food becomes more agreeable, as do stimuli become easier to process and interpret mindfully when we have abandoned ill will<\/em>.<\/p>\n\n\n\n
Simile on Abandoning Sloth and Torpor<\/h3>\n\n\n\n
The hindrance of sloth and torpor are then compared to a state of imprisonment:<\/p>\n\n\n\n
\nSuppose a man were imprisoned in a prisonhouse, but later he would be released from prison, safe and secure, with no loss to his property; then on considering this, he would be glad and full of joy.<\/p>\nThe Buddha, MN 39.14<\/cite><\/blockquote>\n\n\n\n
It is as though the laziness and lethargy that typify this common hindrance are like a ball and chain, or the bars on the cell door and windows. With their abandonment, a person is liberated from captivity having suffered no loss. Just as when we arouse energy to overcome the hindrance of sloth and torpor, we find that it brings great freedom, with no detriment.<\/p>\n\n\n\n
Simile on Abandoning Restlessness and Remorse<\/h3>\n\n\n\n
Next, the Buddha uses slavery as a simile for the hindrance of restlessness and remorse<\/em>:<\/p>\n\n\n\n
\nSuppose a man were a slave, not self-dependent but dependent on others, unable to go where he wants, but later on he would be released from slavery, self-dependent, independent of others, a freed man able to go where he wants; then on considering this, he would be glad and full of joy.<\/p>\nThe Buddha, MN 39.14<\/cite><\/blockquote>\n\n\n\n
When we worry about tasks which have yet to be done, or actions which we regret having done in the past, then we may experience restlessness and remorse<\/em> respectively. Such worry and regret are like slave masters, ruling over us, driving our mind into contemplation of future servitude and punishing the perceived self for past actions.<\/p>\n\n\n\n
With the abandoning of restlessness and remorse<\/em>, the mind becomes free to move into the higher meditative states.<\/p>\n\n\n\n
Simile on Abandoning Doubt<\/h3>\n\n\n\n
The last simile compares the hindrance of doubt<\/em> with the risk taken by someone crossing a desert: <\/p>\n\n\n\n
\nSuppose a man with wealth and property were to enter a road across a desert, but later on he would cross over the desert, safe and secure, with no loss to his property; then on considering this, he would be glad and full of joy.<\/p>\nThe Buddha, MN 39.14<\/cite><\/blockquote>\n\n\n\n
The apprehension faced by someone with a lot to lose, who must then cross a perilous desert, would indeed give rise to doubt<\/em> as to the eventual outcome of his journey. In the same way, if we experience doubt <\/em>in taking the path of meditation, establishing mindfulness and following the Dharma, we may fear we are wasting our time and energy. The alleviation of doubt <\/em>comes after having experienced the great benefits of taking the path of meditation, establishing mindfulness and following the Dharma, and upon reflection we can see that it was time and energy well-spent.<\/p>\n\n\n\n
Conclusion of the Similes on Abandoning the Hindrances<\/h3>\n\n\n\n
The similes are summarised with clarity in the following concluding passage:<\/p>\n\n\n\n
\nSo too, bhikkhus, when these five hindrances are unabandoned in himself, a bhikkhu sees them respectively as a debt, a disease, a prisonhouse, slavery, and a road across a desert. But when these five hindrances have been abandoned in himself, he sees that as freedom from debt, healthiness, release from prison, freedom from slavery, and a land of safety.<\/p>\nThe Buddha, MN 39.14<\/cite><\/blockquote>\n\n\n\n
Overcoming the Hindrances – The Buddha<\/h2>\n\n\n\n
In the P\u0101li canon, we find various different approaches to overcoming the hindrances.<\/p>\n\n\n\n
The Four Establishments of Mindfulness<\/h3>\n\n\n\n
One approach taught by the Buddha for abandoning the hindrances is to cultivate the four establishments of mindfulness<\/em>. In AN 9.63-9.72, they are offered as methods for the abandoning of numerous unwholesome states, including the five hindrances.<\/p>\n\n\n\n
\n\u2026. The four establishments of mindfulness are to be developed for abandoning these five hindrances. What four? Here, a bhikkhu dwells contemplating the body in the body<\/strong>, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. He dwells contemplating feelings in feelings<\/strong>, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. He dwells contemplating mind in mind<\/strong>, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. He dwells contemplating phenomena in phenomena<\/strong>, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. These four establishments of mindfulness are to be developed for abandoning these five hindrances.<\/p>\nThe Buddha, Establishments of Mindfulness – The Hindrances AN 9.64<\/cite><\/blockquote>\n\n\n\n
The Four Right Strivings<\/h3>\n\n\n\n
Another approach the Buddha offers for dealing with the hindrances, and similarly for dealing with other unwholesome states, is to develop the four right strivings<\/em>.<\/p>\n\n\n\n
\n\u2026. The four right strivings are to be developed for abandoning these five hindrances. What four? Here, a bhikkhu generates desire for the non-arising of unarisen bad unwholesome qualities<\/strong>; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen bad unwholesome qualities<\/strong>; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the arising of unarisen wholesome qualities<\/strong>; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the maintenance of arisen wholesome qualities, for their non-decline, increase, expansion, and fulfilment by development<\/strong>; he makes an effort, arouses energy, applies his mind, and strives. These four right strivings are to be developed for abandoning these five hindrances.<\/p>\nThe Buddha, Right Strivings – The Hindrances AN 9.74<\/cite><\/blockquote>\n\n\n\n
The Four Bases for Psychic Potency<\/h3>\n\n\n\n
The Buddha also taught that developing the four bases for psychic potency is a method for abandoning the hindrances. However, I have not encountered many references to the four bases for psychic potency<\/em> in modern Buddhist teachings. Perhaps this is due to the interplay of scientific dogmatism that has conditioned some of our minds to ignore any kind of reference to the psychic<\/em>? We have to remember that these teachings were given in an era when there was little scientific dogma in existence, and most people believed in psychic powers, magic, spirits and the like.<\/p>\n\n\n\n
However, the following translation does not seem to refer to what I would usually associate with psychic powers (ESP, clairvoyance, etc) but rather different states of concentration as they relate to activities of striving, and thus could quite readily be understood within a standard framework of mindfulness:<\/p>\n\n\n\n
\n\u2026. The four bases for psychic potency are to be developed for abandoning these five hindrances. What four? Here, a bhikkhu develops the basis for psychic potency that possesses concentration due to desire <\/em>and activities of striving<\/strong>. He develops the basis for psychic potency that possesses concentration due to energy <\/em>and activities of striving<\/strong>. He develops the basis for psychic potency that possesses concentration due to mind <\/em>and activities of striving<\/strong>. He develops the basis for psychic potency that possesses concentration due to investigation <\/em>and activities of striving<\/strong>. These four bases for psychic potency are to be developed for abandoning these five hindrances.<\/p>\nThe Buddha, Bases for Psychic Potency – Hindrances AN 9.84<\/cite><\/blockquote>\n\n\n\n
The Seven Factors of Enlightenment<\/h3>\n\n\n\n
Several discourses in the Samyutta Nikaya<\/em> present the hindrances alongside the seven factors of enlightenment<\/em>, implying that developing the seven factors of enlightenment is a method to overcome these hindrances.<\/p>\n\n\n\n
\nBhikkhus, there are these five obstructions, hindrances, corruptions of the mind, weakeners of wisdom. What five? Sensual desire \u2026 Ill will \u2026 Sloth and torpor \u2026 Restlessness and remorse \u2026 Doubt \u2026.<\/p>\n\n\n\n
There are, bhikkhus, these seven factors of enlightenment, which are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness <\/strong>\u2026 The enlightenment factor of discrimination of states<\/strong> \u2026 The enlightenment factor of energy <\/strong>\u2026 The enlightenment factor of rapture <\/strong>\u2026 The enlightenment factor of tranquillity <\/strong>\u2026 The enlightenment factor of concentration <\/strong>\u2026 The enlightenment factor of equanimity <\/strong>\u2026<\/p>\nThe Buddha, SN 46.37<\/cite><\/blockquote>\n\n\n\n
Dealing with the Hindrances – Triratna<\/h2>\n\n\n\n
With there being no one simple solution, the Triratna Buddhist community has developed a checklist system that represents an amalgamation of all of the Buddha’s teachings on dealing with the hindrances.<\/p>\n\n\n\n
On the retreat I attended, we were taught the following four-step approach to dealing with the hindrances. I found this to be extremely helpful, probably because my mind likes structure and processes!<\/p>\n\n\n\n