The Five Hindrances
Sutra section pertaining to Mind Objects
And how does one dwell contemplating mind-objects as mind-objects? Here one 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?
There being (1)sense desire or(2) ill will present…There being(3) sloth and torpor present…There being (4)restlessness and remorse (worry)present…There being(5) doubt in one, one knows: “There is doubt present in me”; or if there is no doubt present, one knows: “There is no doubt present in me”; and one also knows how unarisen doubt can arise, and how arisen doubt can be removed, and how a future arising of the removed doubt can be prevented .
Insights from the Sutra
“In this way, one dwells contemplating mind-objects as mind-objects internally (in our self), or dwells contemplating mind-objects as mind-objects externally (in others), or dwells contemplating mind-objects as mind objects both internally and externally.
Or else one dwells contemplating in mind-objects their arising factors, or 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 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 – Doubt
Knowing the presence or absence of Doubt
Doubt is usually experienced as uncertainty, mental wavering, indecisiveness, or skepticism at a time when we need our mind to be aware, confident, and still, in order to move deeper into our practice. It seems to arise at the worst times! That is, when we are least prepared! Doubt may be concerned with our spiritual understanding or meditation, and this hesitancy can bring our practice to a standstill.
The doubting mind does not even allow us to make a wrong decision so that we can learn from our mistakes. One subtle problem with doubt is that it can sound like wisdom warning us to be careful and to move cautiously. One solution to this dilemma is to simply “let go” and open your heart. Then watch what evolves from that place and follow that lead. This is what I do in my practice.
Doubt can manifest in the form of questions such as, “Am I capable of advancing spiritually?” “Am I doing my practice in the correct manner?,” or “Am I certain this the right path for me?”
Doubt can also arise in regards to the Buddha (Was he was truly enlightened? It certainly seems so to me), the Dharma teachings (Does it really reflect the way things are? Well I’ve checked this out and it seems to be true), or the Sangha (Have there truly been people who have trodden this path and realized true freedom? I’ve met some of them so “yes” again).
These questions can be addressed by talking to a teacher when the opportunity arises. However, they become a hindrance when they keep playing in the mind during the time we are attempting to concentrate and practice insight meditation.
The Buddha described doubt as like being lost in a desert without recognizing any landmarks to guide our way. Have you ever been lost? No fun! No peace!
It is like a thorn in the heart/mind that keeps jabbing us.
Doubt has also been likened to someone walking down a road fearful that they will be accosted by thieves. They may jump at the mere sound of a twig or a bird and may keep stopping to listen or even turn back and never reach their goal.
We also need to know when doubt is not present. At these times there is a sense of confidence in what we are doing and we are clear as to the goal of our practice. Notice this sense of steadiness when it arises.
Knowing how Doubt arises
“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.” The Buddha
Doubt arises when we dwell (unwise reflection) on something that causes us to question our ability to practice, the direction of our practice, or the possibility of reaching our goal. It may arise when we have made an ethical transgression?
Knowing how Doubt can be removed
Generally, doubt can be removed through wise reflections on things that are skillful and conducive to calm.
It can also be removed by asking our teacher questions related to our doubt at appropriate times. There is nothing wrong with questioning as long as the mind does not become obsessed with doubt while in the midst of practice or at times that we do not have immediate access to a teacher.
Knowing how to avoid the future arising of Doubt
When the advice for abandoning doubt is followed, it will subside. However, this is only a temporary solution. It does not permanently eradicate doubt. When direct insight into the true nature of reality is realized, doubt is permanently eliminated. This occurs because the person has seen the efficacy of the practice and the teaching for him or herself.
Please remember these two important points:
1. The work with the hindrances is cumulative. We don’t abandon working with sense desire, ill will, sloth and torpor, and restlessness and worry when we begin to work with doubt.
2. While doing the meditations regarding the hindrances, please continue with your formal daily insight meditation practice.
All the following meditations regarding doubt 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.
Doubt
Knowing the presence or absence of Doubt
Whenever doubt is present in the mind, we need to know that it is present.
Recognize the form that doubt takes – what is the particular way in which doubt manifests in you? Is your doubt related to your practice, to the path, or to your ability to mature spiritually? Is it related to the Buddha or the teachings? Getting this out in the open is important.
As with the previous hindrances, doubt will no longer be present once we become mindfully aware of it. Doubt cannot co-exist with the knowing of it. We are actually noticing the wake that the doubt left in the mind and body after it has arisen and fallen away. Remember, a “wake” can still be turbulent, but it will subside.
At the moment of noticing doubt, realize (know from your own direct experience at that moment) that at that moment it is no longer present in you. And if it returns over and over again be mindful of its arising and passing away each and every time! Don’t give up!
When doubt is not present in the mind, we need to recognize its absence. This can be directly experienced by paying mindful attention to the very moment that doubt leaves the mind.
Overall, when the mind is free from doubt there is a feeling of confidence or surety, a sense of clarity, and of joy and peace.
Knowing how Doubt arises
Doubt arises when we dwell (unwise reflection) on something that causes us to question our ability to practice, the direction of our practice, or the possibility of reaching our goal. It can arise in the form of a compulsive repetitive thought! Remember how we handle these thoughts? Simply touch into (become aware of kinesthetically) the sensations in the body when this repetitive doubt arises.
Recognize the patterns of mind that act as causes and conditions for the doubt to arise.
However, if we are paying mindful or wise attention, although doubt may arise from time to time, it will not take root in the mind and become a hindrance.
Knowing how Doubt can be removed
The following are suggestions for overcoming the hindrance of doubt. Please work with them all so you will be thoroughly skilled in removing this hindrance.
1. To prevent doubt from arising, it is important to have clear instructions and a cognitive map so that one can recognize the subtle landmarks in unfamiliar territory. Cultivating a relationship with a teacher can nurture confidence in one’s ability, and in the Buddha’s teachings. The student can ask questions and the teacher can help dispel the doubts of the student. There is no need for blind faith.
2. When doubt begins to arise, immediately apply mindful awareness to the hindrance. Directly realize its impermanent, unsatisfactory or selfless nature. “It is not mine, not I, and not myself. It is merely a transitory state of mind that rises and falls based upon causes and conditions.”
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. Remember that “patience” is one of the paramis (pali) which is a quality of mind that we “perfect” when it co arises with kindness, compassion and letting go.
To repeat, once again, 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.
3. Drop all internal questions as to “how am I doing,” which tend to create doubts in the mind of the meditator. If you are practicing you are “doing fine”.
4. We need to know the difference between skillful and unskillful speech and actions to avoid doubt about whether what we are doing is conducive to spiritual progress. We can reflect on our speech and actions and change course if we need to.
5. A more subtle and very powerful approach is to focus on the “knowing” aspect of the mind. Instead of focusing on the doubt, turn the mind back on the “knowing” of the presence of doubt. It is similar to a mirror reflecting what is present. If fog or clouds are present, the mirror is untouched by the experience. Similarly, knowing is untouched by what is being known (in this case, doubt). Making a mental note like “doubt is present in me” or “doubt is like this” can also be a helpful practice. Then drop the note.
6. Doubt will naturally dissipate when one has the direct experience to which the teachings point. As the Buddha has said many times, “Come and see for yourself.”
“In this way, he dwells contemplating mind-objects as mind-objects internally, or he dwells contemplating mind-objects as mind-objects externally, or he dwells contemplating mind-objects as mind both internally and externally.
For brief periods of time one can reflect on the fact that just as doubt arises for me (internally), plagues the mind, and becomes an impediment to practice, doubt also arises for others (externally) who are on the same path .
And one abides independent, not clinging to anything in the world.
Clinging (a mind that won’t let go to a “me” or “mine”) is the fuel for suffering. The fire can’t subside if we keep throwing on the fuel. But when we don’t feed the fire it eventually goes out. It doesn’t go anywhere! It simply goes out!
And finally please consider this: Doubt is simply another thought.
It is impermanent! It will change! anicca
It isn’t me! And doesn’t define me! We’re all interconnected annata
It causes suffering We’re in the same boat! Dukkha
The three Pali words above were described by Buddha as the three characteristics of existence. Anicca is impermanence. Anatta is no“separate” self. Dukkha is suffering/stress. If you apply these characteristics to all of the hindrances (sense desire, aversion/hatred, sloth and torpor, and restless and worry) you will see the truth behind this teaching.
With the abandoning of doubt, there is a profound sense of peace, joy, and clarity of mind. I hope you have found this peace.
