Causes and Cessation of Mental Hindrances

In order to progress in meditation, a meditator should know how the Five Mental Hindrances are formed and how they can be eradicated. This knowledge will be useful to one’s progress in meditation.

Causes of Mental Hindrances (Nivarana)

When cultivating Samadhi, the meditator has to know how the Five Mental Hindrances are formed so that they can be completely destroyed. In the same way, the doctor must know the real cause of an illness before he can cure it. If the causes of illnesses are known, then it is easier to prevent them than it is to cure them. For example, knowing that the carrier of malaria is the mosquito, that too much alcohol is the cause of cirrhosis, and that too much sugar in the blood causes diabetes, one can take measures to eliminate or prevent the causes before they yield the undesirable effects. With such knowledge a person can eliminate the disease, just as knowing the causes of mental hindrances will help the meditator rid himself of them.

In the Pancakanipata of Anguttaranikaya, the Buddha explained the five causes of mental hindrances as follows:

1. Subhanimitta—Delight in the beauty is the cause of Kamachanda or

Sensual desire.

2. Patighanimitta—Irritation or friction is the cause of Vyapada or Ill-will.

3. Arati—Not being pleased, Tandi—Laziness, Vijambhika—Weariness,

Bhattasammada—Intoxication from food, and Cetaso

linattam—Downheartedness. These five are the causes of Thina-

middha or Sloth and Torpor.

4. Cetaso avupasama—A restless mind is the cause of Uddhacca-kukkucca or

Restlessness and Worry.

5. Ayonisomanasikara—Unwise thinking is the cause of Vicikiccha or

Doubt.

Close examination of each cause of the Mental Hindrances shows that the reason for being depressed or being in daily turmoil is due to one of these hindrances. But they do not arise simultaneously; only one occurs at one moment in time. For example, if at one moment there is Vyapada, then the other four hindrances will not occur, or if at one moment Uddhacca-kukkucca appears, then the other four will not emerge. This is because the mind can be in only one state of feeling at one certain point in time. However, even though they do not occur together, each of the Mental Hindrances causes the mind to be in low spirits.

1. Subhanimitta—the cause of sensual desire. “Subha” means ‘beauty’, while “nimitta” means ‘fixing’. So “Subhanimitta” means ‘to fix a meaning of something as beautiful’. For example, if one is fixing on a beautiful body, then this refers to fixing on the form, the taste, the smell, the sound, and the touch on a body of either the same or opposite sex. To fix on the beauty of the body can be classified as follows:

A. To fix on the beauty of each organ,

B. To fix on the beauty of the body as a whole.

To fix on the beauty of each organ is to consider the beauty in details such as seeing that the complexion is fair, the face is pretty, the mouth is beautiful, the teeth are beautiful, the feet are beautiful, the fingers are beautiful, and the nails are beautiful, etc. Because of these thoughts, lustful desire or Kamachanda occurs.

To fix on the beauty of the body as a whole is to see that the whole body is shapely and the figure is beautiful. Thinking thusly, Kamachanda will arise. Therefore, Subhanimitta, which means ‘to fix on bodily beauty’, is the cause of Kamachanda or pleasure in sensual desire.

Also, to contemplate on sensual thought (Kamasankappa) arouses Kamachanda because desire is caused by such thinking. If one does not think of sex or the beauty of the object, then lustful desire will not be aroused. As the Buddha has said in the book of Mahanidesa:

“Oh! Kama, now that I know that you spring up just from thinking,

I will not think of you any more, Kama. So you will not have the chance

to occur to me again.”

(Khu. Maha. 29/45/72)

 This saying confirms the fact that sensual desire arises from thoughts. So if one does not want sensual desire, one should simply quit thinking about Subhanimitta, which is the cause of Kamachanda. Hence, no fire of passion can then occur to him.

2. Patighanimitta—the cause of Vyapada (ill-will or hatred). “Patighanimitta” is ‘irritation’ or ‘friction’ that has an emotional impact on the mind. Many people’s minds are like injured animals because a little touch, irritation, or impact will hurt them and will cause them pain. The mind under the power of Vyapada can be regarded as being wounded because any speech or action that causes friction and touches or stirs the feeling will cause anger to surface at once. Patighanimitta is the direct cause of anger or Vyapada. Knowing this, we have to destroy its cause (Patighanimitta) if we want to get rid of Vyapada.

3. Thina-middha – sloth and torpor are caused by the following:

A. Arati -- not being pleased. For example, not being pleased on working or in cultivating Samadhi. Such a feeling will be followed by dissatisfaction and the aspirant may become discouraged from doing mental practice. One does not feel like doing anything, hence, one becomes sleepy and loses one’s energy and zeal because of Arati or discontent.

B. Tandi – laziness. A person is downhearted. He does not want to work or to do any mental practice because of his laziness.

C. Vijambhika – weariness. One who is weary may idly stretch his body to show his feelings of laziness and drowsiness. This is also a cause of Thina-middha.

D. Bhattasamada – intoxication from food. Naturally, over-eating makes a person sleepy, so this feeling is called “intoxication from food.” It is advisable to consume just enough in order to avoid Thina-middha. Right after each meal, one should not make an attempt to cultivate Samadhi since the food will always cause Thina-middha.

E. Cetaso Linattam – downheartedness. Frustration in life will make one feel gloomy, depressed, and lacking will-power, thus Thina-middha follows.

4. Cetaso Avupasama – a restless mind is the cause of Uddhacca-kukkucca. Many kinds of feelings such as fear, worry, disappointment, and agitation make the mind restless like the waves of the ocean. The restless mind causes Uddhacca-kukkucca (restlessness and worry or annoyance) to arise.

5. Ayonisomanasikara – unwise thoughts are the cause of Vicikiccha or doubt. This is because one does not use wisdom (Panna) to consider the natural condition or the real characteristics of all objects. One is said to use Yonisomanasikara if one wisely contemplates on the natural phenomena and understands them rightly as they are. One who does not have a clear understanding of the truth or who makes no attempt to use analytical thinking to see the truth will be beset by doubt, for example, doubt about sin and merit, hell and heaven, or doubt about one’s own way of mental practice. Being doubtful as to whether one’s way of practice is right or not, because of improper consideration ( Ayonisomanasikara), that is, without using wisdom on consideration, gives rise to Vicikiccha, which is a hindrance to the cultivation of Samadhi. Hence, no progress is achieved because of Ayonisomanasikara.

Having thoroughly learned the cause of each of the Five Hindrances, one should make attempts to completely destroy them so that it will be hard, or even impossible, for the meditator to be overwhelmed by Mental Hindrances.

Cessation of Mental Hindrances

Also, in the Pancakanipata of Anguttaranikaya, the Buddha revealed five ways to cease Mental Hindrances:

1. Asubhanimitta – recollection on repulsiveness annihilates

Kamachanda.

2. Metta-cetovimutti – loving-kindness stops Vyapada.

3. Viriya – perseverance causes Thina-middha to cease.

4. Cetaso Vupasama – peace of mind erases Uddhacca-kukkucca.

5. Yonisomanasikara – analytical consideration extinguishes

Vicikiccha.

These five causes for the cessation of Mental Hindrances were explained in full detail in the scripture. Here is a brief explanation to be used as a guideline by meditators:

1. Asubhanimitta – recollection on repulsiveness. Whoever earnestly contemplates on the repulsiveness of the human body with the following quote in mind, “This body, from the soles of the feet upwards to the top of the hair, is full of manifold impurities”, will be able to rid oneself of Kamachanda.

It is an undeniable fact that the inside of the human body is full of impurities which continuously flow out of the body, day and night. There are nine major exits for impurities to flow out; excretions flow out of the two eyes, the two ears, the two nostrils, the mouth, the urinary organ, and the anus. In addition to these nine major exits, it is said that there are over 99,000 pores in the skin for excreting perspiration impurities.

These physical impurities manifest themselves clearly if a person does not take a bath for a day (especially on a summer’s day); the body will begin to emanate a bad odor. The longer one refrains from bathing, the smellier the body becomes, until eventually one cannot stand one’s own bad odor.

There are also found, inside the human body, impurities that are consumed daily, including animal remains such as those of ducks, chickens, fish, oxen, cows, etc. Also, various kinds of diseases and microorganisms are sheltered in and on the body and if they are not treated, they can shatter and destroy the inside of the body, as well as the outside.

In reality, the body looks nice or pretty only because it is covered by the skin and clothing. Regarding repulsiveness, it is important to note that no differences exist between the king’s body and the outcast’s body. Such contemplation on the repulsiveness of the body is called Asubhanimitta, which annihilates Kamachanda.

2. Metta-cetovimutti – loving kindness. This method to combat ill-will and anger is easily understood since loving-kindness is the enemy of Vyapada. Those who always suffer from ill-will or anger should regularly extend loving-kindness to all beings since Metta not only extinguishes Vyapada, but also creates happiness as well as other benefits.

3. Viriya – perseverance. When sleepiness, drowsiness, down-spiritedness, or laziness arrives, a person who makes up his mind to fight them and who does not give way to them will finally conquer these defilements. Just like the Buddha on the night of his enlightenment, after spreading a carpet of grass under the Bothi Tree and sitting facing the East, who with determined resolution vowed:

“As long as I do not achieve what should be achieved from the

utmost attempt of a man by his utmost strength and energy, although my

flesh and blood go dry with only the skin tendons and bones left; I will

continue my perseverance under all circumstances.”

This is the most determined vow proclaimed before the Buddha’s ultimate attempt. In the face of attempt, how can Thina-middha rise? A degree of Thina-middha that had existed before will be eradicated by such an attempt. Most meditation masters are alert while making such an attempt, which is called “Jagariyanuyoga” (practice of watchfulness or wakefulness). Because they are wakeful all the time, Thina-middha cannot assert itself.

4. Cetaso Vupasama—peace of mind. The mind without Samadhi will be restless and annoyed and it is far from being peaceful. So cultivation of Samadhi will calm the mind and get rid of Uddhacca-kukkucca.

5. Yonisomanasikara—analytical consideration. This is the use of wisdom (Panna) to search for clear understanding such as seeking the answers to the questions: “Is it true that we are to be reborn? Is it right to do mental practice this way?” One must pay proper attention to determine the answers, either by asking a knowledgeable person or by using his wisdom to ponder over and realize the truth by cultivation of Samadhi so that Vicikicca will not exist.

If the meditator is overpowered by one of these Five Mental Hindrances, he must try to destroy it using the perceptions formulated by the Lord Buddha, i.e. the Dhamma appropriate for destroying each of them. Then he can be sure to make progress in the cultivation of Samadhi.