The Five Hindrances
Sutra
And how, bhikkhus (practictioners) does a bhikkhu dwell contemplating mind-objects as mind-objects? Here aone dwells contemplating mind-objects as mind-objects in terms of the five hindrances. And how does one dwell contemplating mind-objects as mind-objects in terms of the five hindrances?
Here, if ill will is present, one knows: “There is ill will present in me”; or if there is no ill will present, one knows: there is no ill will present in me”; and one also knows how unarisen ill will can arise, how arisen ill will can be removed, and how a future arising of the removed ill will can be prevented.
Insights
“In this way, one dwells contemplating mind-objects as mind-objects internally, or one dwells contemplating mind-objects as mind-objects externally, or one dwells contemplating mind-objects as mind both internally and externally.
Or else one dwells contemplating in mind-objects their arising factors, or one dwells contemplating in mind-objects their vanishing factors, or dwells contemplating in mind-objects both their arising and vanishing factors.
Or else mindfulness that “there are mind-objects” is simply established in one to the extent necessary for bare knowledge and continuous mindfulness. And one abides independent, not clinging to anything in the world.
That is how one abides contemplating mind-objects as mind-objects in terms of the five hindrances.
Commentary – Ill Will
Knowing the presence or absence of ill will
Ill-will includes all negative evaluations of an object and all aversion to individuals and circumstances, including oneself.
Ill will can manifest as:
1. Rage 2. Anger 3. Resentment 4. Hatred 5. Antagonism 6. Irritation 7.Fear 8. Anxiety 9. Tension 10. Boredom 11. Condemning 12. Dislike
13. Impatience 14. Others that you may identify with.
Even the milder forms of aversion such as dislike or irritation can turn to rage since they are all deeply rooted in ill will. Ill will has no limits!!
The Buddha compared ill will to boiling water which is too hot to touch. Similarly, you cannot get close to a person who has anger.
He also compared ill will to a log taken from a cemetery where it was used for cremation. The log is charred and dirty and no one would want to touch it. Similarly, when someone has ill will they are unpleasant and no one would want to associate with that person.
Finally, the Buddha compared ill will to a person who is sick and cannot appreciate food. Similarly, when the mind is filled with anger, the person cannot appreciate anything in the world. Some people’s minds are so filled with anger that their first response to anything presented to them is “no.”
It is essential to remember that we are investigating the phenomena of “ill will” and not “your” ill will or “my” ill will.
Knowing when ill will is absent is an essential part of this training. When there is no ill will, the mind is calm, open, and accepting. These qualities provide the basis for loving-kindness, compassion, sympathetic joy, and equanimity to arise. Ill will is also related to the Second Noble Truth. When we crave we are resisting and saying “no” to what is occurring and want things to be other than they are.
Knowing how ill will arises
Generally, ill will arises when we perceive a sense object (including individuals) or an experience or thought to be unpleasant, repulsive, negative, or disagreeable. Based upon this perception we experience racism, bigotry or hated towards people, and dislike or resistance towards objects or circumstances.
The Buddha gives other examples of how ill will arises: Look how they relate to past present and future (conceptual reality).
1. By thinking, “someone in the past has done me injury.”
2. By thinking, “someone in the past has done injury to someone I love.”
3. By thinking, “someone in the past has done something good for someone I dislike.”
4. By thinking, “someone presently is doing me injury.”
5. By thinking, “someone presently is doing injury to someone I love.”
6. By thinking, “someone presently is doing something good for someone I dislike.”
7. By thinking, “someone in the future will do me injury.”
8. By thinking, “someone in the future will do injury to someone I love.”
9. By thinking, “someone in the future will do something good for someone I dislike.”
Aversion or ill will can arise when we personalize an impersonal situation (e.g., a flight gets cancelled, we get stuck in traffic, etc) and get angry as if it is somehow being “done to me’).
Specifically, ill will arises (similar to all the hindrances) because we are “reflecting unwisely” (not mindful) on a sensual object, person or circumstance that is disagreeable to us. Unwise reflection means that we are taking the sense object which is impermanent to be permanent, taking that which is neutral (without our overlay of perception) as being unsatisfactory, and taking something which has no core reality to be a person or a substantial entity. As a result of this unwise reflection, ill will arises. (Please reread this and reflect upon it deeply)
Another aspect of unwise attention is mentally dwelling on the sense object. When the eyes initially see an object (or person), only the overall object is seen. By dwelling on the unpleasant physical characteristics of the object or the unpleasant characteristics of the person, the mind becomes glued to the object or person and ill will or enmity arises. The same is true about hearing sounds, thinking thoughts, and so forth.
Aversion also arises when we do not get what we want.
In addition, by frequently thinking about or dwelling upon the unpleasant features of a sense object, a habit of mind is developed. This creates a kind of groove in the mind, which results in a conditioned mental tendency to get tangled up with ill will regarding that object every time it is experienced. Each time we react with ill will, it fuels future manifestations of ill will towards that same or a similar object. In other words, whatever we frequently think about or reflect upon will become the inclination of the mind. At some point in this conditioning process, we begin to get angry just by thinking of the experience without having to directly encounter it.
If we are paying mindful or wise attention, however, the ill will may arise, but will not take root in the mind and become a hindrance.
Knowing how sense desire can be removed
Generally, ill will can be removed by arousing mindful awareness, or by wise reflection on the sense object (i.e., directly realizing its impermanent, unsatisfactory and selfless nature).
By not succumbing to thoughts of ill will regarding a particular sense object, there will be a decrease in the conditioned hatred or resistance towards that object or one that is similar to it.
Knowing how to avoid the future arising of sense desire
When the advice for abandoning ill will is followed, the experience of ill will may not arise in the future. However, this is only a temporary solution. It does not permanently eradicate the ill will.
When an advanced stage of “enlightenment” is reached, at that point ill-will will be permanently eliminated.
Please remember two KEY and important points:
1. The work with the hindrances is cumulative. We don’t abandon working with sense desire when we begin to work with ill will. We add the work with ill will to the work we are already doing with the hindrance of sense desire.
2. While doing the meditations regarding the hindrances, please continue with your formal daily insight meditation practice.
Ill Will
All the following meditations regarding ill will are to be practiced SIMULTANEOUSLY. We can work with this hindrance while sitting on the cushion as well as throughout the day. Please practice all the methods of dealing with this hindrance. However, primarily focus on developing mindful awareness.
Knowing the presence or absence of ill will
IMPORTANT! Whenever ill will is present in the mind, know, “ill will is present.” This does not require analysis or thinking about the ill will (hatred, resistance, etc.), or the object or person towards whom the ill will is directed. Ill will can be experienced as a thought in the mind, an intention to resist or reject a person, object, or circumstance, or a feeling of contraction in the body.
As indicated earlier, ill will is no longer present once we become mindfully aware of it. Ill will cannot co-exist with the knowing of it. We are actually noticing the wake that the ill will left in the mind and body after it has arisen and fallen away.
At the moment of noticing ill will, realize (know) that ill will is no longer present in you. This may be difficult because what we may still be experiencing is the “wake “ of ill will. But the present moment awareness is now focused on mindfulness.
In addition, when ill will has not arisen, become aware (know), that there is the absence of ill will in you.
We need to become mindful of the experience when the mind is free from ill will. It is a feeling of being released after carrying around a huge weight. By noticing this light and joyful experience we develop greater confidence and faith in the practice. This confidence will be based upon direct experience and not merely speculation in the mind.
Knowing how ill will arises
When ill will has arisen, look to see how it arose due to unwise reflections on that sense object or person.
Did you take the sense object or the corresponding hatred to be permanent (did you ignore the fact that it was impermanent), intrinsically repulsive (did you believe that the sense object was inherently blame worthy without recognizing your perceptual overlay), or that there was a self (did you believe that the sense object or person had an independent unchanging inner core of reality)?
Knowing how ill will can be removed
Before ill will manifests, we want to become aware of sense objects as they enter the six sense doors so that we are not carried away by the sights, sounds, smells, tastes, touches, or cognitive processes that arise. We are merely present allowing each sense experience to arise and pass away. This type of vigilance is called “guarding the sense doors.” (See the first hindrance of sense desire to review the Buddha’s words on guarding the sense doors.)
He insulted me, hit me, beat me, robbed me –
for those who dwell on this, hatred isn’t stilled.
He insulted me, hit me, beat me, robbed me –
for those who do not dwell on this, hatred is stilled.
Hatred isn’t stilled through hatred.
Hatred is stilled through non-hatred (loving-kindness); this, an unending truth. The Buddha
The Buddha gave many suggestions for overcoming the hindrance of ill will after it has arisen. Please work with them all so you will be thoroughly skilled in removing this hindrance.
1. When ill will has arisen, apply mindful awareness to the sense object, person, or circumstance. Directly realize its impermanent, unsatisfactory or selfless nature. Part of this mindful awareness is cultivating the patience required for allowing the hindrance to pass away. This is the most effective way of dealing with this and all the other hindrances.
To repeat the Buddha’s powerful analogy to describe this most skillful approach, imagine that a pan was on a hot stove for the entire day. If a drop of water hits the pan, it immediately evaporates. Similarly, when we have established the habit of mindfulness, and we apply that mindfulness the moment a hindrance arises, that hindrance will immediately evaporate or dissipate.
2. A second approach is to have wise reflection. This type of reflection has several variations:
a. Reflect on how friendliness and loving-kindness promotes our happiness and peace of mind. Remember the times you felt that way.
b. Reflect on the danger of dwelling on hatred and anger. Recognize how this can lead to the ending of relationships and to the resistance of life as it presents itself in each new moment.
c. Recognize how this ill will can lead to degradation. One can
become so obsessed with ill will that it can end in war and murder.
d. Recognize how even less obvious forms of ill will (irritation, boredom, etc.) can destroy peace of mind, contentment, and equanimity. Anger does not only hurt the person we are angry with; it only rebounds on the mind of the one who is angry.
e. Reflect on what there is about the situation that is hooking the mind. Is there an underlying emotion that is feeding the aversion like an underground spring feeds a lake? Is it self-righteousness, fear, self- pity, etc. By looking at the experience in this manner, we are disentangling from the ill will.
f. Watch for any self-justification such as, “I have a good reason to feel this way.” The Buddha called this poison with a honeyed taste. It tastes good initially, but ultimately poisons us. Is the point of our practice to be “right” or to be “free”?
g. Reflect on the importance of patience. Shantideva has said,
Why be unhappy about something if it can be remedied? Just change it Why be unhappy about something that cannot be remedied? There is nothing that can be done about it.
Recognize through our own direct experience, not theoretically, how one’s enemies teach us patience. Reaching that place of gratitude can be transformational.
h. Finally, reflect on the benefit in forgiveness and renunciation (letting go). Reflect on how loving-kindness or friendliness leads to pleasant relationships and to the freedom that comes from accepting life on its own terms.
3. Another approach is to mentally note the ill will until it disappears. How many notes does it take? Keep noting until it disappears! Don’t give up! When it passes, the liberating insight of impermanence arises.
4. Another technique is to remove one hindrance by cultivating its opposite. For ill-will it is practicing one of the forms of loving-kindness meditations. It can be practiced each day to train the mind to become inclined in that direction or it can be used as an antidote whenever feelings of ill will enter the mind.
When ill will is towards a person, loving-kindness teaches us to see more in that person than that which hurt you, and to put aside one’s own pain to look with compassion on the other. I
If this cannot be done, at least we can have loving-kindness towards oneself and refuse to dwell on ill will so we stop hurting ourselves further with the memory of those deeds, which initiated the pain that we experienced.
LOVING-KINDNESS AND FRIENDSHIP CONTEMPLATION
Place your attention on your breath
Think of yourself as your own best friend and let feelings of friendship towards yourself arise in your heart
Friendship means caring and being helpful towards yourself
Let the feelings of friendship towards yourself pervade you from head to toe so you can feel the warmth of your friendship
Allow yourself to be nurtured by this feeling
Think of your loved ones – those nearest and dearest to you – and let your feelings of friendship that you felt towards yourself reach out to them
Let your loved ones know that you are there to help whenever that help is needed
Think of your good friends and let the warmth of friendship arise in your heart
Fill each of your friend’s hearts with your caring, love and availability as a good friend
Let the warmth of your friendship towards them enter your heart
Imagine that your heart is expanding
Allow people from near and far to enter your heart and feel the warmth of your friendship – let them feel your caring, love and concern for their well-being
Continue to open your heart as much as possible, letting in as many people as you can
Experience the great joy and peace from having feelings of friendship toward everyone
May all living beings be friends with each other. May they be well, happy and peaceful.
True loving-kindness is not dependent on how people are. It is abiding in “generosity of heart” towards all living beings. After practicing loving-kindness for a period of time, it becomes more of who we are rather than what we do or think.
Ultimately, loving-kindness and awareness are one and the same.
5. When we feel aversion for a particular sense object, person, or circumstance, many times the mind has focused on the annoying, irritating, or unpleasant features of that experience. One antidote is to ignore the negative qualities of whatever is the source of the aversion, and to pay attention instead to whatever positive qualities can be found in that particular experience.
6. When someone is aggressive and very negative towards you, reflect on how miserable that person must feel in his or her own mind. This can stimulate the arising of compassion in our minds towards that person. In addition, you can reflect on how that person is a teacher for us to teach us patience in the face of adversity. The Buddha also suggests that when someone is very negative towards us, to give that person a gift. It can open the other person’s heart. In many cases this last suggestion works wonders!
7. The Buddha feels that ill will is a direct and powerful obstacle to realizing truth and freedom. He advises that if all else fails, just think about something else!
9. It is also important to cultivate relationships with teachers and “good friends” who set an example of not falling prey to ill will.
Knowing how to avoid the future arising of ill will
At an advanced stage of spiritual development, all ill-will will be abandoned.
