March 17, 2005
The Five Hindrances Animated
On the Three-Fold Training
Concentration Cultivation
On many occasions my effort to sit down and do the chanting meditation & mandala contemplation goes something like this:
1. I start being drawn to other things that suddenly seem more interesting; activities to indulge my 5 senses; like watching TV, eating a chili dog, etc.
2. I start thinking of things that happened that ticked me off. Or things in my environment begin to distract and annoy me. The dog wants to go out, or picks up her water bowl and throws it at me. The grandkids get loud. Or my wife thinks of other things I should I should be doing, and starts pestering me, or she turns up the TV volume in the other room to drown me out. Sometimes I blow up and a spat ensues.
3. I start feeling very tired, my brain gets foggy, and my eyes glaze over. It seems like a good idea to take a nice cat nap, maybe do some lucid (lucid, not lurid) dreaming, and get back to chanting later.
4. I start feeling restless. My mind races and I can not concentrate. I start remembering things I need to do. Pay this bill, run that errand, or call so and so. (I got to go, the dog just through her water bowl at me.). Okay, I am back, where were we? Oh, yeah, I was having an anxiety attack, not something most men will even admit to.
5. I feel very stupid chanting to this piece of paper. Or I have serious doubts that I can ever break through this cycle of confusion. I am just going in circles. Maybe this is all a waste of time?
Recently, I was studying numbered lists from the Pali Canon. I came across the 5 hindrances (Nivarana). Here was a perfect explanation of what happens, in order, (if I even get past the first one) when I try to chant.
1. Lust, sensual arousal (kamacchanda)
2. Animosity (byapada)
3. lazy-nature and drowsiness (thina-middha)
4. Restlessness and anxiety (uddhacca-kukkucca)
5. Skeptical doubt; sour grapes (vicikiccha)
The concept of 5 hindrances is from the Pali Canon, and deals specifically with obstacles that prevent us from atualizing meditative states such as Tranquility, Concentration, the Absorptions, and Mindfulness.
Note that the capitalized words are translations of specific Buddhist terms, which Nichiren alludes to frequently. The primary practice of chanting the Odaimoku while observing the Mandala Honzon is based on Shikan, or Tranquility-Insight Meditation. The original terms are Samatha-Vipassana.
I do not know if Nichiren refers directly to the 5 hindrances. He does refer frequently to the 3 obstacles and 4 devils (Sansho Shima). I think this concept was developed by Miao-Lo, a Chinese Patriarch of the Tiantai (T'ien Tai) School, and is based on the Mahayana Canon? The 5 hindrances would be another expression of Sansho Shima. Or Sansho Shima might be seen as a broader explanation of what was taught in the Pali Canon.
If others have sessions like I describe, please know that THIS IS NORMAL. The 5 hindrances are exactly what we need to overcome to advance in our practice!I am now at the point where it generally takes less than 20 minutes to dispose of all 5. If I can do that in the morning, my entire day goes relatively smoothly.
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There are five impediments and hindrances, overgrowths of the mind that stultify insight. What five? Sensual desire is an impediment and hindrance, an overgrowth of the mind that stultifies insight. Ill-will... Sloth and torpor... Restlessness and remorse... Skeptical doubt are impediments and hindrances, overgrowths of the mind that stultify insight.
Without having overcome these five, it is impossible for a monk whose insight thus lacks strength and power, to know his own true good, the good of others, and the good of both; nor will he be capable of realizing that superhuman state of distinctive achievement, the knowledge and vision enabling the attainment of sanctity.
But if a monk has overcome these five impediments and hindrances, these overgrowths of the mind that stultify insight, then it is possible that, with his strong insight, he can know his own true good, the good of others, and the good of both; and he will be capable of realizing that superhuman state of distinctive achievement, the knowledge and vision enabling the attainment of sanctity.
AN 5:51
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Posted by rbeck at March 17, 2005 12:00 AM
Comments
That made my morning Robin. :-)
Posted by: chris at March 18, 2005 03:48 AM
That was very cool. Not only a succinct and clear description of the five hinderances but the little icons were perfect.
Namu Myoho Renge Kyo,
Ryuei
Posted by: Ryuei at March 18, 2005 02:21 PM
A Syncretic-Eclectic Approach
On the Three-Fold Training
Entries In this Issue
1. Hello March 9, 2005
2. Mettwaves; A Syncretic-Eclectic Approach March 11, 2005
3. Mettawaves" Samatha Bhavana March 12 2005
Hello 2005-03-09 15:57:46
Thanks to Greg for inviting me to join Fraught with Peril. I hope all of you are patient with me while I learn the controls.
The term 'mettawaves' refers to a syncretic mantra chanting and mandala contemplation 'Shikan' praxis; one that includes the Metta cultivations, among other things. There will be plenty of time to explore the details.
As many of you know, the Nichiren Praxis is rooted largely in two commentaries of the syncretic Chinese Tiantai School. These are the Confessional Samadhi and the Maka Shikan. One day, it dawned on me that Shikan is a translation of samatha-vippassana. This completely changed the way I approach doing Gongyo and chanting the Daimoku Mantra.
Meanwhile, I went through a serious health crisis about 20 months ago. To overcome this, I went back to the old SGI guidance of Vice President Tsuji. I should add that I was already somewhat familiar with the ground breaking work of fellow blogger and 30 year Dharma Friend, Chuck Atkins
In the process of doing Zange or Sange (Confession & Repentence), I felt a strong need to develop more compassion. I recalled reading about the Palaces of Brahma years ago. Among other places, google led me to Ryuei's articles on this topic. Also, the Sutra Salon. The deliberate cultivation of Metta, Compassion, Mudhitta (Empathy?), and Equinamity soon became part of my regular practice.
(((((((((mettawaves)))))))))
robin
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March 11, 2005
Mettwaves; A Syncretic-Eclectic Approach
The term 'mettawaves' was actually coined, I think, by 'Kel' (Jailorhome) at a yahoo group. I was explaining how one can generate 'Waves of Metta' (Loving Kindness), with the 6 beat mantra, and what I was then calling 'chakra visualization wave mantra'. It is similar, I think, to what Charles Atkins calls 'Mantra Powered Visualization'. Here is an explanation of metta:
"Metta in Buddhism is a state of mind. Its object is the lovable being. It is the state of wishing to promote the welfare of the lovable being. In the Buddhist teachings, the doctrine of anatta – or non-self – occupies a position of prime importance. As such it may seem to be conflicting. This is because there are two types of truths, conventional (sammutti) and ultimate (paramattha)." -- Ven Sujiva
As I alluded to in another article, Tendai Shikan Meditation is a syncresis of the ancient practices of Samatha and Vipassana. Samatha means calm, quietude, or traquility. It is also sometimes translated as mindfulness or concentration. This is because the cultivation of Smrti/Sati or Nen (mindfulness, attentiveness) and Concentration (samadhi) are common goals of Samatha Meditation. Vipassana or Kanjin is translated as Insight or Observation [of the mind]
Here is a quote from a Theravada source:
"There are two kinds of bhavana : samatha bhavana or tranquil meditation and vipassana bhavana or the development of insight. Both forms of bhavana need right understanding, but the right understanding in samatha is different from the right understanding in vipassana. Samatha and vipassana have different aims and their ways of development are different. The aim of samatha is calm. In samatha defilements are temporarily suppressed, but they cannot be eradicated." -- Nina van Gorkom "Pilgrimage in Sri Lanka" Chapter III
Shikan is syncretic because it incorporates Samatha and Vipassana into a single system. It also includes diverse methods; such as sitting & walking; mantra chanting & silence; inoru prayer & mandala contemplation. Also sutra recitation, dharani invocations, shomyo or gatha singing, shakyo calligraphy, and more.
I am not sure specifically on all of these, but I believe it is also inclusive of the various cultivations (Bhavana); such as calming, mindfulness, samadhi, the brahma-vihara, the absorptions, prajna paramitta (wisdom), the confessional samadhi, etc, all leading up to to the Ultimate Insight (Kanjin or Vipassana).
Mettawaves potentially includes all of the above. In addition to being syncretic, it is also eclectic, because it borrows heavily from other traditions. But it is not really so complex as it sounds. And hopefully, it is not a sloppy eclecticism.
There is a mandala or amulet, thangka, etc., to focus on, while reciting a mantra. There are several mandalas and mantras, some with specific purposes. There are 6 or 7 main and 11 total chakras, two basic hand gestures (mudras), a rosary, and 3 main sitting postures. There are also some short sutra, dharani, and hymns that I like. The main offerings I do are incense and water, but I no longer do so ritually. It is all flexible enough that we become the architects of our own praxis. One size fits all is generally never a 'comfy' fit for anyone.
As for time, I make sure I do two 20 minute sessions a day, as a ninimum. What I do, and where I do it, varies as much as the weather in Northeast Illinois. And there are days when I do a lot more than the minimum.
For me, chanting Namu Myoho Renge Kyo, while contemplating the Nichiren Mandala Honzon, remains my core practice. I believe this is, in itself, Kanjin. But I also do various Samatha or 'Shi' practices, to cultivate specific skills and spiritual qualities. As long as we do not get sloppy, this is in no way slander, I am confident on that.
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"Mettawaves" Samatha Bhavana 2005-03-12 11:00:45
To summarize what I discussed earlier, Buddhist Meditation can be divided into two broad categories. These are the Tranqil-Mindfulness Cultivations; and the Insight-Wisdom cultivations. The former deal with conventional reality; while the latter are about the Ultimate Reality.
Cultivating Insight can be painful at first. That is why I think the samatha metta cultivations, to transmute our emotional defilements (klesha; bonno); are important balances. These 'Samatha' practices prepare one for Kanjin (Vipassana); to honestly face the truth.
Mettawaves Practice is based on Nichiren's vast, and my own rather limited interpretataion of the syncretic Tendai Shikan or Tranqillity-Insight Meditation. In this practice, the boundaries between the two categories are not so clear -- kind of like the way the Grateful Dead's 'Dark Star' both gradually melds into, and suddenly becomes, 'The Eleven.'
The Tranquil-Mindfulness Cultivations are known as Samatha Bhavana. I am told there are more than 40 Samatha Bhavanas(s). I am convinced that, for us, in this time, the Metta Cultivation is the most important. And in the broad sense, this includes cultivations of all 4 Palaces of Brahma; Loving Kindness, Compassion, Shared Joy, and Equinamity.
The Brahma Vihara are also known as the Four Immeasurables. I plan to return this topic. For more information, may I suggest a visit to http://nichirenscoffeehouse.net/Ryuei/index.html? From the Index, locate On Practice, and Four Immeasurables : Loving Kindness | Compassion | Joy | Equanimity.
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