hindrances

"Hindrances" are qualities of mind that reduce clarity of mind. Recognizing hindrances is part of an intentional transformation of consciousness. Through awareness we begin to realize that the mind produces much more than we intend. Thoughts and sensations arise due to current circumstances, past history, and not just from our internal experience, but through our environment. We react or respond to these qualities depending on our level of awareness and the attitude we take toward the experience. Can we greet what we do not like with kindness and acceptance?

We are not responsible for what arises, we are responsible for what unfolds. But seeing what is happening in usually enough.

I've posted this passage before, but in abbreviated form because in the past we attended more to the presence of the hindrances or their absence. Very often simply recognizing the presence of a hindrance is a sufficiently skillful response. It may remain, but noticing its presence or its absence reinforces ongoing clarity and gradually reduces the intensity or frequency of repeated arisings. This is a very slow process! We are seeing deep grooves of conditioning that can gradually be softened.

If we pay close attention, noticing the arising and passing of hindrances in a detailed way, we can enhance our mental development using, still simply through awareness, but awareness to more subtle nuances of experience. We begin to see not only the presence of the hindrance, but also the moment it shows up in consciousness and its disappearance. We can begin to recognize the causes and conditions that create the mind quality and even see the potential that it may not arise again. This awareness of arising and passing is addressed in the insight refrain as well, but is brought forward in a more explicit way regarding these qualities of mind in this part of the sutta.


Working with the hindrances Nīvarana  (M 10)


A person abides observing mind-objects / dhammā / dhammas /phenomena among five hindrances.
And how does one do so?

When sensual desire (kāmacchanda) is internally present one is aware:
   'Sensual desire is internally present for me'
Or, when sensual desire is not internally present, one is aware;
   'Sensual desire is not internally present for me'
When arising of unarisen sensual desire occurs--one is aware of that.
When the abandoning of arisen sensual desire occurs--one is aware of that.
And when the non-arising in the future of abandoned sensual desire occurs--one is aware of that.


When ill-will (byāpāda) is internally present one is aware:
   'Ill-will is internally present for me'
Or, when ill-will is not internally present, one is aware;
   'Ill-will is not internally present for me'
When arising of unarisen ill-will occurs--one is aware of that.
When the abandoning of arisen ill-will occurs--one is aware of that.
And when the non-arising in the future of abandoned ill-will occurs--one is aware of that.


When sloth and torpor (thīnamiddha) are internally present one is aware:
   'Sloth and torpor are internally present for me'
Or, when sloth and torpor are not internally present, one is aware;
   'Sloth and torpor are not internally present for me'
When arising of unarisen sloth and torpor occurs--one is aware of that.
When the abandoning of arisen sloth and torpor occurs--one is aware of that.
And when the non-arising in the future of abandoned sloth and torpor occurs--one is aware of that.


When worry and flurry (uddhaccakukkucca) are internally present one is aware:
   'Worry and flurry are internally present for me'
Or, when worry and flurry are not internally present, one is aware;
   'Worry and flurry are not internally present for me'
When arising of unarisen worry and flurry occurs--one is aware of that.
When the abandoning of arisen worry and flurry occurs--one is aware of that.
And when the non-arising in the future of abandoned worry and flurry occurs--one is aware of that.


When doubt (vicikicchā) is internally present one is aware:
   'doubt is internally present for me'
Or, when doubt is not internally present, one is aware;
   'doubt is not internally present for me'
When arising of unarisen doubt occurs--one is aware of that.
When the abandoning of arisen doubt desire occurs--one is aware of that.
And when the non-arising in the future of abandoned doubt occurs--one is aware of that.

dhammā insight refrain

In the sutta the insight refrain is included after every new topic introduced in the sutta with only a small change to address the particular experience being explored.  I posted this refrain it a few years ago. It will open in a new window: http://maryrees.blogspot.com/2009_03_01_archive.html

 Our online groups are working now with the fourth foundation of mindfulness, I have posted the refrain again here with the simple change of focusing, not on the body, but on dhammas or dhammā (for a discussion on dhammā see another earlier post - again a new window).

In this way, in regard to dhammā s/he abides contemplating dhammā internally, or s/he abides contemplating dhammā externally, or s/he abides contemplating dhammā both internally and externally.

S/he abides contemplating the nature of arising of dhammā, or s/he abides contemplating the nature of passing away of dhammā, or s/he abides contemplating the nature of both arising and passing away of dhammā.  

Mindfulness that 'there are dhammā' is established in her/him to the extent necessary for bare knowledge and continuous mindfulness. 

And s/he abides independent, not clinging to anything in the world. "That is how in regard to the dhammā s/he abides contemplating the dhammā.

Goenka

From Pariyatti Books

Goenka peacefully breathed his last on Sunday, September 29th at his home in Mumbai, India. He was in his 90th year.

----------

Real wisdom is recognizing and accepting that every experience is impermanent. With this insight you will not be overwhelmed by ups and downs. And when you are able to maintain an inner balance, you can choose to act in ways that will create happiness for you and for others.
Living each moment happily with an equanimous mind, you will surely progress toward the ultimate goal of liberation from all suffering.

S.N. Goenka


Atta-dīpā viharatha,
atta-saraṇā, anañña-saraṇā.
Dhamma-dīpā viharatha,
Dhamma-saraṇā, anañña-saraṇā.

Make an island of yourself,
make yourself your refuge; there is no other refuge.
Make Dhamma your island,
make Dhamma your refuge; there is no other refuge.

Mahā-Parinibbāna Sutta, Dīgha Nikāya, 16