| Recap of the past three weeks
We have been discussing a very important teaching:
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Buddha called the practice of mindfulness the unique way.
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Buddha’s teachings are all gradual teachings leading onwards to realization
of Nibbana, or liberation from suffering.
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When mindfulness is well developed a person does not get attached
or develop aversion/ hatred towards anything in the world.
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A mind that is well established in mindfulness is ready to realize Nibbana.
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Buddha stated once how mindful he was in his last birth as a Bodhisatva,
even at very young ages.
Benefits of mindfulness
Through experimentation and research now scientists in the medical field
and psychologists are realizing the value of mindfulness. (for example,
now we hear how cancer patients were helped through practice of mindfulness,
how stress is relieved through mindfulness as well as even how teenage
behavior was modified through breathing meditation)
More than two thousand five hundred years ago, Buddha explained the
value of mindfulness in many ways. He not only showed the great benefits
of mindfulness but also showed exactly how to practice mindfulness effectively.
Characteristic of mindfulness
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Mindfulness has the characteristic of reminding. It is a leader among other
mental qualities.
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A person who has developed mindfulness of body becomes virtuous and she/he
does not entertain mental impurities that defile the mind. As a result
the factors leading to good concentration and vipassana or insight develops
in such a person.
Like financial controllers or CFO's in companies reminding the profitability,
assets and liabilities of a company to other senior management. Mindfulness
reminds a person of the wholesome activities to be done.
When mindfulness is present a person does wholesome things.
Mindfulness is not the same as knowledge. It is not just sensitivity
to surroundings. Right mindfulness makes a person aware of her/himself
and brings other wholesome qualities closer. Right mindfulness helps development
of concentration and wisdom. The ‘pali’ term used for mindfulness
is ‘sati’. On the other hand, to be skillful or smart or ‘to know’ is to
have ‘gnana’. Mindfulness when developed and practiced helps a person
make better use of ‘knowledge’ or ‘smartness’ as well.
Another term often used in association with mindfulness or ‘sati’ is
‘sampajanna’ which means ‘to have clear comprehension’. A person
becomes mindful and clearly comprehending.
What is mindfulness of Dhamma
Today we will discuss the fourth section in this long discourse that
is mindfulness of dhammas or in other words mindfulness of ‘facts of life’
or ‘factors of reality’ or ‘factors understanding which would help a person
realize Nibbana’.
Lets look at some of the technicalities first and clear some of the
confusions regarding the word dhamma. The word dhamma is used in
different contexts. The word Dhamma is used to connote or represent
laws or conceptual explanations. So dhamma is often used to indicate
the ‘laws’ followed by good people (sometimes with the prefix ‘sa’ as in
‘sadhamma’) and when the word dhamma is used with a prefix ‘a’ (to denote
as ‘u’ sound in ‘under’) it indicates the laws followed by bad people who
harm themselves and others.
Also dhamma has the meaning of something that holds one from falling
into lower or woeful states of existence or woeful mental states.
Then we have nine-fold dhamma – which are the supra mundane factors
– four paths, four fruits and Nibbana.
Here in ‘dhammanu passana’ a person becomes mindful of the factors that
are hindrances, realities and those leading to right understanding and
Nibbana.
Last week we discussed mindfulness of mental states or chittanu passana.
In that a person becomes mindful of the mental states. Here through
the mindfulness of dhamma other mental concepts or thoughts that are leading
to suffering are kept on check and finally overcome.
If we inquire further we can raise the question, what do we do with
our mind? The mental states are general states the mind could be
in. But when in these states what does mind do? ‘We’ always
think thoughts and form beliefs, concepts, views about things we come across
or have come across in the past.
We form concepts, views, opinions, and ideas out of fear, beliefs.
Most of them are not very healthy especially if we think of them in the
long run they could be quite negative. Our experiences are mixed
with these concepts we form in our minds.
Through the mindfulness of dhamma, it becomes easier to separate experience
from the concepts we form and to understand the reality of our experiences.
Overview of facts/factors or Dhammas
These are not developed through attachment as saying ‘I have such and
such a thought’ but to keep a mental note or become aware as to such
and such a feeling or thought has arisen, and passed away
Mindfulness of factors is practice by being mindful of the following
five categories of factors:
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Five hindrances – ‘pancha Nivarana’
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Five aggregates – ‘Panchakkhanda’
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Bases associated with six senses – ‘Ayatana’
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Seven enlightenment factors – ‘Saptha Bojjanga’
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Four noble truths – ‘Chatu sacca’
Today's topic
In today's discussion we'll consider five hindrances or ‘Nivarana dhamma’
Five hindrances – termed as hindrances because they cover Nibbana from
the mind.
Vara – Nibbana –
Ni – prefix for negation
When these five are present wholesome or virtuous thoughts or good thoughts
do not arise. Furthermore a person who needs to attain proper concentration
of mind or ‘samadhi’ has to suppress these five hindrances.
What are five hindrances
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Sense desires – gives rise to lust. Due to unguarded senses
this dhamma arises and hinders mental development. Covers the good qualities
of mind.
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Ill will – Due to unsystematic attention, unwise attention.
Clouds vision, do not see the right actions to be done. Covers the good
qualities of mind.
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Sloth and torpor – this is the sloth or morbid or sluggish in the
mind (not the same as sluggishness or fatigue of the body).
When this is present a person does not seek to do wholesome things or does
not develop good mental qualities.
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Restlessness and worry – due to restlessness a person cannot concentrate
and mental calmness cannot be achieved. Worrying about things that
were not done or not completed, worrying about future etc. So, restlessness
and worry becomes a hindrance because it blocks development of the mind
and happiness of the mind.
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Doubt – inability to decide on anything, like sitting on the fence.
As long as this is present the person cannot set the mind on a path to
follow. (So when a person has skeptical doubt related to Buddha,
Dhamma etc. she/he would not be able to develop the mind along the path
to enlightenment). This doubt is not the same as inquiries or questioning
done with a genuinely open mind or wisdom. Questioning done with
a genuinely open mind or wisdom leads to further wisdom whereas the doubt
leads to further deterioration of the mental conditions.
Through factors of concentration these five are suppressed (also
when wholesome activities are done these five hindrances can be suppressed).
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One 'pointedness' opposite of sense desires
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Joy opposite of ill will
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Discursive (applied) thoughts opposite of sloth & torpor
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Happiness or comfort (pali term 'sukha') opposite of restless
& worry
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Sustained thought opposite of doubt
How to practice mindfulness of five hindrances
A person becomes mindful about:
· Existence of a hindrance (sense desire, ill will,
sloth & torpor, restlessness & worry, or doubt)
· Non-existence of a hindrance
· When a non existing hindrance arises
· When a hindrance that has arisen is removed
· When the removed hindrance does not arise again
Other issues discussed by the group
(1) Effort in suppressing hindrances
(2) Anger management
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