Introduction
Whatever our meditation - samatha or vipassanā - we may encounter various obstacles, which sometimes interfere with it and even paralyze it completely. These are the nīvaraṇa . Classified in five categories, none of these hindrances spares the beginner. They persist even among advanced meditators, but in a lessened form, however.
We only progress in meditation when we succeed in surpassing these nīvaraṇa. That is why it is important to learn how to recognize and avoid them. As long as the kilesa remain , even after escaping one or more of these obstacles, they can chain us again and at any moment. The better we know them, the less we will get trapped. It's like snakes. The better we know them, the less we get stung, even if the risk remains. And if these snakes, these obstacles, do not "sting" us more, it is not because they are more clement, but because we are attentive to the signs of attack and more skillful to dodge their "bites" .
Anything that can somehow constitute an impediment to meditation, enters one of these five nīvaraṇa . By studying this group of five, we see that they are exclusively internal obstacles, that is, mental ones. But then, would external "attacks" such as noise or heat not be seen as obstacles? In reality, they are seen as obstacles only from the moment they are "allowed to enter". When there is noise or heat, we are hindered in our practice only if we pay attention and our spirit becomes irritated or hopes for a quieter, cooler state.
Deep concentration allows you to completely ignore external attacks. However, It is much more difficult to manage with less concentration. In this case, before addressing the internal causes of the five impediments, care should be taken to find the conditions where the risks of external causes are as low as possible. We will therefore choose to meditate a place neither too warm nor too cold, relatively calm and quiet, without excess lighting, without difficulties to obtain its food, and far from all that arouses pleasures and attachments.
Once we have suitable conditions for our meditation, from the very first minute of practice, we will see how much the whole difficulty lies in the 5 hindrances ...
The Sensory Desire (kāmacchanda)
How to recognize kāmacchanda ?
Whatever the sensation we may feel, if only for a brief moment, that it is only a small reflection, as soon as it is pleasant, kāmacchanda , the sensory desire, is there.The opposite of kāmacchanda
When the sensory desire is totally absent, appears sukha , happiness . The mind tastes the well-being provided by its ability to remain peacefully on its object.The cause of kāmacchanda
Whether it is visions, sounds, touches, tastes, smells or thoughts, when it comes to pleasurable sensations, our mind sticks to it, delights in it and strongly attaches to it. Because of these sensations that can arise at any moment, appears the desire for these sensations, so that they last.The antidote to kāmacchanda
- Encourage the development of concentration in relation to that of energy, in particular by extending the seating time.
- Be determined to remain focused only on his meditation object whatever happens.
- Genuinely interested in the object of meditation.
- Developing asubha In pali, asbha means "unpleasant" : contemplation on the unpleasant aspect of the body.
- Balance the five indriya , that is, the five faculties of control.
The Discontent ( byāpāda )
How to recognize byāpāda ?
At the slightest feeling of irritation, depreciation, rejection, anger or hatred, this is byāpāda .
Byāpāda can be engendered by the slightest thought of dissatisfaction and may concern distant things in the past.
The opposite of byāpāda
When discontent is totally absent, appears pīti , joy. This is the third of the five factors of 1 st jhāna . The mind is interested in its object.The cause of byāpāda
When our mind evokes things conveying a sense of discord, such as disputes with other people, or refuses an uncomfortable situation, such as heat or harassing insects, byāpāda appears.The antidote of byāpāda
- Accept the idea that the only one responsible for our dissatisfaction is ourselves.
- Think of all that Buddha had to endure for so many lives to be able to give us all cleared the precious path of the Dhamma.
- Developing mettā bhāvanā : meditation on benevolence.
- Balance the five indriya , that is, the five faculties of control.
Laziness and Torpor (thina middha)
How to recognize thina middha ?
When we are no longer able to remain properly on our meditation object, our concentration "slips" continuously, our energy and attention are blurred or extinct, it is thina middha .
The opposite of thina middha
When laziness and torpor are totally absent, appears vicāra , application sustained. It is the fourth of the five factors of 1 st jhāna . The spirit remains on its object.
The cause of thina middha
There is laziness or torpor as soon as the mind no longer has the main object of meditation, and energy decreases.The antidote of thina middha
- Promote energy development (eg, by reducing sitting time and walking more).
- Stimulate the body physically: watch a moment light source, put cold water on the face, perform some stretches, meditate standing ...
- Genuinely interested in the object of meditation.
- Develop maraṇānussati : careful consideration of the inevitability of death.
- Balance the five indriya , that is, the five faculties of control.
Mental Agitation & Remorse (uddhacca kukkucca)
How to recognize uddhacca kukkucca ?
When the mind is not quiet, it feels disturbed or disturbed - if only by a small detail - there is mental agitation. When the mind recites acts which it regrets, there is remorse. In both cases, it is unable to remain fixed on a single object.
We cling to these uncomfortable thoughts, feeling that we can not continue our meditation until the problem causing mental agitation or remorse is resolved.
The opposite of uddhacca kukkucca
When mental agitation and remorse are totally absent, appears ekkagata , the concentration of the mind in a single point. This is the fifth of the five factors of 1 st jhāna . The mind is totally unified to its object.
The cause of uddhacca kukkucca
As long as the mind is not focused on its object of meditation, it can feel boredom. Thus, there is no shortage of opportunities for entertainment. And when there is nothing, when we are motionless with our eyes closed in silence, the slightest thoughts, discomforts, anxieties, reflections, memories, guilt, feelings and sensations are like so many "television channels" Absorb insatiably, even when it is unpleasant. We love to talk about his problems!
If a single ant is allowed to see a cake, it invites the entire ant hill. In the same way, when we begin to "listen" to one of our even insignificant problems, we invite all the "anthill" of uddhacca kukkucca : a myriad of worries of all kinds. This state of internal agitation can even cause physical itching.
If we do not heal well the quality of our actions, it will generate remorse during meditation. States where mental activity is relatively calm constitute a very favorable ground for the rise in the surface of the regrets and culpabilities linked to the misconduct of all kinds, even very old ones. It is therefore important to maintain a virtuous and irreproachable conduct as often as possible. Without pure virtue, meditation will only remain a field of obstacles.
The antidote to uddhacca kukkucca
- Continuously maintaining virtuous behavior both physically and mentally, even when not meditating.
- Give up feeling a sense of mental agitation or remorse, whatever it is and in what way.
- Remember that the mind is delighted to seize any opportunity to entertain, even unpleasant feelings.
- Be determined not to move at all. Physical or mental, any discomfort, discomfort or discomfort eventually disappear, provided you ignore it.
- Balance the five indriya , that is, the five faculties of control.
The Doubt ( vicikicchā )
How to recognize vicikicchā ?
If the path we follow seems to be complicated, our perception of things loses its clarity, confusion sets in and we can no longer advance or worse: we do not want to continue.
The confused mind, we can begin to doubt not only our capabilities, but also our guide, the taught method, meditation in general, Buddha or Dhamma.
The opposite of vicikicchā
When doubt is totally absent, appears vitakka , firm grasp. This is the first of the five factors of the 1st jhāna . The mind seizes its object.
In a certain way, doubt has the opposite of trust, but once it is perfectly established, it inevitably corresponds to a firm grasp of the object.
The cause of vicikicchā
The chief artisans of doubt are discouragement, "I can not do it any more. I do not know how to go about it ... "and skepticism," It's impossible. I have never seen that… ". Naturally, erroneous, contradictory or misinterpreted information can contribute to this.
Doubt is a feeling of blockage that paralyzes any desire for effort in practice. Our natural tendency is to use reflection to remedy it, but this one can at best only temporarily mask doubt because it is based on thoughts, and therefore on concepts.
The antidote of vicikicchā
- Practice precepts, concentration and attention. Only the exercise of virtue, concentration, and attention is able to annihilate doubt.
- Understand what is practiced by learning from competent and trustworthy individuals.
- Develop buddhānussati : the consideration of the qualities of Buddha.
- Balance the five indriya , that is, the five faculties of control.