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1Mar

The 5 Hindrances & How to Overcome Them

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Mental Hindrances, Nimitta (apparitions)

The Five Hindrances (Nīvaraṇa) and Their Removal in Vipassanā Practice

Overcoming the Hindrances of Mind

1. Understanding the Five Hindrances

The pañca nīvaraṇāni (Five Hindrances) are mental obstacles that prevent the mind from attaining concentration (samādhi) and insight (paññā) in meditation, particularly in vipassanā-bhāvanā (insight meditation). They are the primary causes of mental distraction and agitation, obstructing the development of samatha (calm) and vipassanā (clear seeing).

Tudong Monk in the Forest (AI Image from Flux Dev Black Forest Labs)

The five hindrances are:
1. Kāmacchanda (Kāma + Chanda) – Sensual desire: attachment to pleasurable sights, sounds, smells, tastes, and touches.
2. Byāpāda – Ill-will: anger, hatred, resentment, and aversion.
3. Thīna-middha – Sloth and torpor: mental dullness and physical lethargy.
4. Uddhacca-kukkucca – Restlessness and remorse: agitation, anxiety, and regret.
5. Vicikicchā – Doubt: skepticism about the Dhamma, the practice, or one’s own abilities.

Each of these hindrances keeps the mind entangled in saṃsāra, preventing it from experiencing sammā-samādhi (right concentration) and vipassanā-ñāṇa (insight knowledge).

2. Removing the Five Hindrances in Vipassanā Practice

(1) Overcoming Kāmacchanda (Sensual Desire)

Sensual desire arises from craving for pleasurable experiences and leads to mental agitation. It is overcome by:
• Contemplating the impermanence (anicca) of sensual pleasures: Recognizing that all sensual experiences are fleeting and unsatisfactory (dukkha).
• Practicing asubha-bhāvanā (meditation on impurity): Reflecting on the unattractive nature of the body to reduce attachment to form and sensual beauty.
• Observing sense restraint (indriya-saṃvara): Avoiding excessive engagement with external stimuli that trigger craving.
• Developing contentment (santuṭṭhi): Appreciating simplicity and reducing dependence on external gratification.

Monk Meditates with a Tiger

(2) Overcoming Byāpāda (Ill-Will)

Ill-will manifests as anger, irritation, or resentment toward others or oneself. It is counteracted by:
• Practicing mettā-bhāvanā (loving-kindness meditation): Generating goodwill toward all beings to dissolve anger.
• Reflecting on the benefits of forgiveness: Recognizing that holding onto anger is like “grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned” (Dhammapada).
• Seeing others as conditioned beings: Understanding that people act according to their past kamma and mental conditioning reduces personal resentment.
• Contemplating the law of kamma: Recognizing that hatred and vengeance only lead to further suffering.

Sloth and Torpor

(3) Overcoming Thīna-Middha (Sloth and Torpor)

Sloth (thīna) and torpor (middha) dull the mind, making it difficult to focus. To counteract this:
• Changing posture and increasing alertness: Walking meditation (cankama) or opening the eyes can reduce drowsiness.
• Examining the cause of lethargy: Sometimes it results from overeating, lack of proper rest, or insufficient motivation.
• Generating energy (vīriya): Reminding oneself of the urgency of practice (saṃvega) and the fleeting nature of life.
• Focusing on brightness: Visualizing light or practicing meditation in a well-lit area.
• Developing mindfulness (sati): Being present and fully engaged with the object of meditation.

Meditation

(4) Overcoming Uddhacca-Kukkucca (Restlessness and Remorse)

Restlessness (uddhacca) is agitation due to excessive mental activity, while remorse (kukkucca) is guilt over past actions. These are overcome by:
• Strengthening mindfulness (sati): Anchoring attention in the present moment, especially through ānāpānasati (mindfulness of breathing).
• Letting go of the past and future: Recognizing that ruminating on past mistakes or future worries serves no purpose.
• Developing equanimity (upekkhā): Accepting things as they are, without being disturbed by them.
• Focusing on a single meditation object: Instead of allowing the mind to jump between thoughts, keeping it fixed on the breath or bodily sensations.

Mental Hindrances, Nimitta (apparitions)

(5) Overcoming Vicikicchā (Doubt)

Doubt prevents commitment to the practice. It is overcome by:
• Studying the Dhamma deeply: Gaining intellectual clarity on the path and its fruits through sutta study and Dhamma discussions.
• Applying faith (saddhā) balanced with wisdom (paññā): Faith gives motivation, while wisdom ensures discernment.
• Testing the teachings through direct experience: Practicing consistently and observing changes in the mind builds confidence.
• Seeking guidance from an experienced teacher (kalyāṇa-mitta): Clarifying doubts with those who have walked the path.
• Understanding the progressive nature of insight: Realizing that uncertainty is natural at the beginning but diminishes with continued practice.

Unsurety of what lies beyond

3. Applying This in Vipassanā Practice
• Developing continuous mindfulness: Being aware of the arising and passing of the hindrances without identifying with them.
• Recognizing hindrances as conditioned phenomena: Seeing them as impermanent mental states rather than intrinsic qualities of the self.
• Practicing wise attention (yoniso-manasikāra): Investigating the hindrances with discernment rather than reacting emotionally.
• Maintaining a regular practice: Consistency in meditation weakens the hindrances over time.

 

Multi Armed Buddha (Bodhisattva)

The pañca nīvaraṇāni are major obstacles in meditation, but they can be overcome through skillful practice. By applying specific antidotes—such as loving-kindness for ill-will, sense-restraint for sensual desire, and mindfulness for restlessness—one can cultivate samādhi and develop vipassanā-ñāṇa. Through perseverance and right effort (sammā-vāyāma), the mind becomes increasingly purified, leading to deeper insight and ultimately, liberation (vimutti).

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18Feb

Eight-Fold Path Applied Practices Pt.1 – Developing Right View

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dhamma wheel

The Practice of the 8-Fold Path step 1 – How to Develop Right Intention

“Right Intention: Starting with the understanding of right intention, one must cultivate wisdom,  love, compassion, and non-violence. These qualities enable you to align your thoughts, words, actions,  intentions, and feelings with the goals of awakening”

The Eight-Fold Path is a Buddhist path that aims to liberate individuals from suffering and attain enlightenment. Here’s an explanation of how it can be applied:

1. Right Intention: To begin the path to awakening, it’s essential to cultivate a mindset of wisdom, love, compassion, and non-violence. This foundation enables you to align your thoughts, words, actions, and emotions with the principles of spiritual growth. it’s crucial to establish a strong foundation rooted in wisdom, love, compassion, and non-violence. This harmonious blend of qualities enables you to cultivate a deep understanding of yourself and the world around you, allowing you to navigate life’s challenges with clarity and purpose. By embracing wisdom, you develop the ability to discern truth from illusion, making informed decisions that align with your values and goals. Love and compassion, on the other hand, foster a sense of empathy and connection with others, helping you to build meaningful relationships and create a more harmonious community. Non-violence, in its broadest sense, encourages you to approach conflicts and challenges with a spirit of understanding and cooperation, rather than resistance and aggression. As these qualities become an integral part of your being, you’ll find that your thoughts, words, actions, and emotions begin to resonate in harmony with the principles of spiritual growth, guiding you towards a more awakened and enlightened state of being.

2. Right Intentions: This involves developing strong moral character traits such as honesty, integrity, and responsibility. Right intent is essential for a person’s behavior, so this path guides individuals on how to lead an ethical life.

3. Right Understanding: The path also emphasizes understanding the nature of suffering. By understanding that all beings experience suffering, one can develop compassion, equanimity, and wisdom. This understanding enables individuals to relate more deeply with others and understand their own lives
from a different perspective.

4. Right Thought: Cultivating non-violence (Ahimsa) involves avoiding harm and injustice. Understanding this principle helps prevent harm towards oneself and those around us. It is essential for the  spiritual path because it forms the basis of ethical conduct, including treating all beings with
kindness.

5. Right Speech: Speaking truth to authority can help others understand your beliefs better and respect you more. This means speaking from heart rather than mindless speech. It also involves avoiding harmful words that can harm others.

6. Right Action: By working towards actions or goals, one can achieve spiritual growth and develop wisdom. Actions should be based on principles of truth, justice, and compassion instead of personal desires or emotions.

7. Right Livelihood: This path focuses on developing a livelihood in accordance with ethical standards. It involves engaging in work that is socially beneficial and gives back to the community.

8. Right Effort: In this path, one builds their strength through meditation and practice, which leads to wisdom and inner peace. It involves understanding and accepting limitations of our physical bodies and mind.

9. Right Mindfulness: Cultivating mindfulness can help individuals stay present in the moment and observe their thoughts without judgment. This is crucial for emotional intelligence, as it allows them to be aware of their own thoughts and emotions without getting caught up in them.

10. Right Concentration: In this path, one develops concentration through meditation exercises. It helps improve focus, clarity of mind, and mental health.

The Eight-Fold Path can be seen as the foundation of the Buddha-Dhamma (VIII) by emphasizing that spiritual growth is a continuous process rather than a temporary achievement or goal. The eightfold path is a roadmap for one’s journey towards enlightenment, allowing them to follow their intention with wisdom and compassion.

Dhamma-wheel- - AI Art by Google Gemini

Here are some practical tips for developing right intention as part of the Eight-Fold Path:

  1. Start Small: Begin by cultivating one or two key qualities at a time. For example, if you want to increase your ability to love others, start with just being kind to yourself and those closest to you.
  2. Practice Self-Reflection: Regularly reflect on your actions and words. Think about how you perceive others and what messages you are sending when you speak or think negatively. This helps in cultivating a more positive self-image and helping you see the good in everyone around you.
  3. Meditate Daily: Dedicate a few minutes each day to meditation, whether it’s through mindfulness exercises or guided meditations. The goal is not just to practice but to make daily activities meaningful rather than merely filling time with thoughts of work or stress.
  4. Seek Guidance and Support: Surround yourself with people who support your path. This could be friends, mentors, or spiritual leaders. Having a community that encourages you can help spread the seeds of right intention more broadly.
  5. Share Your Wisdom: Share what you’ve learned about right intentions with others. If someone else is practicing compassion or loving-kindness towards themselves and others, it’s another way to contribute to the growth of your own inner world.
  6. Develop Physical Presence: Focus on activities that bring you joy and peace in your life. Engaging in physical exercise, art, or hobbies can help cultivate a sense of well-being and connection with one’s surroundings.
  7. Use Your Body Language: Be mindful of how you present yourself physically. Good posture, good posture (whether it’s comfortable sitting or standing) helps in maintaining balance and promoting harmony within oneself.
  8. Be Kind to Yourself: Cultivate kindness towards yourself when practicing right intentions. Treat yourself with compassion rather than judgment, helping to maintain a state of equanimity.
  9. Reflect on Personal Growth: Periodically ask yourself: “What can I do better today?” This practice helps in identifying and correcting areas where you may need more guidance or support as you continue your journey towards enlightenment.
  10. Create Meaningful Relationships: Engage with people who are supportive of your path, whether through shared experiences or a community that fosters mutual growth.

By practicing these tips, you can gradually enhance your ability to cultivate right intention in various aspects of life, making it an integral part of the Eight-Fold Path as part of your spiritual journey. Remember, each step contributes to the greater goal of awakening and enlightenment.

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14Nov

Understanding the 3 Marks of Existence

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The Buddha’s Teaching on Tilakkhana: Understanding the 3 Marks of Existence

In Buddhist philosophy, there are several key concepts that help us understand the nature of reality and our place within it. One such concept is tilakkhana, also known as the three marks of existence or the three characteristics of existence. These marks were first introduced by the Buddha himself in his teachings on the nature of suffering and the path to liberation.
In this comprehensive guide, we will delve into each of these marks, exploring their meaning, significance, and practical applications for our daily lives. Whether you are a seasoned Buddhist practitioner or simply curious about the teachings of the Buddha, this explanation is designed to be clear, concise, and accessible to readers.

Dhamma-wheel- - AI Art by Google Gemini

Mark 1: Anicca (Impermanence/Transitoriness)

The first mark of existence is anicca, which refers to the impermanent or transitory nature of all phenomena. This means that everything in life is constantly changing, nothing remains static or permanent. Even the most seemingly solid and enduring things are subject to change, decay, and ultimately, destruction.
To illustrate this concept, consider a candle flame. The flame appears to be constant and unchanging, but it is actually impermanent and ephemeral. It flickers, dances, and eventually extinguishes itself. This is anicca in action – the flame’s existence is temporary and subject to change.

Fullness-Emptiness

Anicca has several key implications for our understanding of reality:

Nothing remains the same: Anicca teaches us that everything is constantly changing, including ourselves. Our thoughts, emotions, physical bodies, and even our relationships with others are all impermanent.

Change is inevitable: Impermanence means that change is an inherent part of life. We must learn to accept this reality and adapt to the ever-changing world around us.
No permanent self exists: Anicca challenges the idea of a fixed, unchanging self or ego. Instead, we are constantly evolving and changing, like the wind.

Mark 2: Dukkha (Suffering)

The disturbing worlds of Hieronymous Bosch style are made by Gemini from Google

The second mark of existence is dukkha, which refers to suffering or dissatisfaction in life. This can take many forms, including physical pain, emotional distress, mental anguish, and even seemingly minor annoyances. Dukkha arises from our attachment to things that are impermanent and unreliable.
To illustrate this concept, consider a person who becomes deeply attached to their possessions. They may experience joy when they acquire new items, but as soon as the object loses its value or is taken away, they feel suffering and disappointment. This is dukkha in action – our attachment to things that are impermanent leads us into unnecessary pain.

Dukkha has several key implications for our understanding of reality:
Suffering arises from craving: Dukkha teaches us that we create our own suffering by clinging to things that are impermanent and unreliable. When we crave something, we set ourselves up for disappointment.

Attachment leads to pain: Our attachment to things, people, or ideas can lead to great suffering when they inevitably change or disappear.
Freedom from dukkha requires letting go: To overcome suffering, we must learn to let go of our attachments and accept the impermanent nature of all phenomena.

Dhammapada PDF Ebook from Buddhanet (Free).

The third mark of existence is anattā, which refers to the lack of a permanent or unchanging self. This means that there is no fixed, essential core to our being; instead, we are constantly changing and evolving like the wind. To illustrate this concept, consider a river. The water in the river appears to be constant, but it’s actually constantly flowing and changing. Similarly, our thoughts, emotions, and physical bodies are all impermanent and subject to change.

Anattā has several key implications for our understanding of reality:
No permanent self exists: Anattā teaches us that there is no fixed, unchanging core to our being. We are constantly evolving: Our thoughts, emotions, and experiences are always changing; we must learn to adapt to these changes. To Attain Freedom from Avicca (False Views), we must gain true understanding of the nature of, and the the meaning of anattā, requires non-identification: To overcome the illusion of a permanent self, we must learn to let go of our attachments and cease to identify with things that are impermanent.

selfless are the angels

Practical Applications: Understanding Tilakkhana in Daily Life

Now that we have explored each of the three marks of existence, how can we apply this understanding to our daily lives?
Acceptance: Recognize that everything is constantly changing, including ourselves. Accepting anicca means embracing change and impermanence.
Non-attachment: Let go of attachments to things, people, or ideas that are impermanent and unreliable. This will help you avoid unnecessary suffering.
Mindfulness: Cultivate mindfulness by being present in the moment, observing your thoughts and emotions without judgment. This will help you develop a greater understanding of anattā.

Compassion: Practice compassion towards yourself and others when we experience dukkha or suffering. Recognize that everyone is impermanent and subject to change.

The Buddha’s teaching on Tilakkhana provides us with a profound understanding of the nature of reality and our place within it. By recognizing anicca, dukkha, and anattā, we can develop greater acceptance, non-attachment, mindfulness, and compassion in our daily lives.
As you reflect on these marks, remember that they are not just abstract concepts but living realities that shape our experiences every day. May this understanding guide you towards a deeper sense of peace, liberation, and freedom from suffering.

Recommended Reading

For those interested in exploring the Buddha’s teachings further, we recommend the following texts:
The Dhammapada: A collection of teachings attributed to the Buddha himself.
The Sutta Pitaka: A comprehensive collection of Buddhist scriptures that include discussions on tilakkhana and other key concepts.
“The Three Marks of Existence” by Bhikkhu Bodhi: An in-depth exploration of each mark, including practical applications for daily life.

Final Thoughts

Tilakkhana is a powerful tool for understanding the nature of reality and our place within it. By embracing anicca, dukkha, and anattā, we can develop greater acceptance, non-attachment, mindfulness, and compassion in our daily lives. May this teaching guide you towards a deeper sense of peace, liberation, and freedom from suffering.

Additional Resources;
For those interested in exploring the Buddha’s teachings further, we recommend:
Buddhist scriptures: The Pali Canon, Mahayana sutras, and other Buddhist texts offer insights into tilakkhana and its practical applications.
Meditation retreats: Participating in meditation retreats can provide a deeper understanding of the marks and their application to daily life.
Online courses and workshops: Various online resources offer comprehensive teachings on tilakkhana and related topics.
By embracing this teaching, we may find greater peace, liberation, and freedom from suffering.

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3Jun

Rajneesh with Thanks Give to Your Children Not The Guru

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It is easier for a camel to pass through the eye of a needle than a rich man to enter heaven – But a Mindful Person, who is diligent in his Practice, and learns to renounce Materiality, may attain the Path, Be He Rich or Poor.

Topic; “The GURU” (Fake and Real);

Osho Rajneesh Rolls Royce and Devotees

Osho Rajneesh Rolls Royce and Devotees

This time we put one of the richest Gurus in Modern History, Rajneesh; A Very clever conman – a very rich one…. with Mijja Dhitti (False Views)

Never heard a word of wisdom or Dhamma from his mouth. And he reiterates how luxury and wealth is his way to happiness.  But if you examine the inner mind and heart, if you notice  the presence of suffering within (comes and goes in greater and lesser levels),, and that most of the mental and emotional sufferings and dissatisfactions we all experience (even Kings and Queens, and Gurus like Rajneesh), come from attachment and clinging to material things, ideologies and religious beliefs, ethics, selfishness. Rajneesh Owns 93 Rolls Royces

Osho Rajneesh Fake Guru

Osho Rajneesh Fake Guru

If one examines within, one will see that however rich you are, it wont make you happy, because true happiness does not require riches or poverty.. it just requires right view, (Samma Dhitti), which this fellow (Rajneesh) doesnt have yet.

his fast breathing teaching is the same as the ajarn sak yant who know that this in combination with clash of sounds causes trance… its part of the brainwashing process and of spiritual domination of people. Any Ajarn tells you to breathe deep fast and strongly as you receive blessings is a conman.. refuse to do that real deep fast breathing….

Breath Should Be Natural. Mindful Observance of Breath is the Mission

That is not the way.. remain calm, breathe naturally, and focus on your mantra or point of meditative focus which works best (chant inwardly ‘Buddho’ or whatever you feel.. ‘jesus’ ‘allah’ ‘peace’ whatever you prefer.. but for gods sake dont do erratic fast breathing when being treated, tattooed or blessed or taught to meditate by such ‘Gurus’. The fact that Rajneesh was a Hypnotist before he left India is also something to consider about how he can influence the Views (Dhitti) of his audience..

Samma Dhitti (Right View)

“Beggars and Pooor People cannot come to me because they cannot understand him so its natural that he is the rich man’s Guru’.. well all the enlightened Buddhas were mendicant beggars, and all of them were without possessions, and taught the path to the end of suffering – This dude teaches how to be reborn as an animal, hungry ghost, or asura monster or hell being, but the Buddhas taught how to practice to be never reborn as any of those, and only be reborn as a Deva (angelic being), a Human, or to Reach Nibbana. 

To intercede a little with my own ‘Views’ (Dhitti), i would say that i feel that the Tathagatha (Buddha as he referred to Himself), did not possess any views, or have a view,  for he held that all views are ‘points of view’ or ‘personal’ and limited, subjective and not objective, and hence, false views (Mijja Dhitti). “Oh but that is a View in Itself”! I hear you Thinking; Well, one could say that the Only View which the Lord Buddha Had, was that all Views are Wrong Views. This is indeed part of having Right View (Samma Dhitti ).

Samma Dhitti is one of the eight factors of the Noble Eightfold Path Taught by Lord Buddha

The Title Says it All


This guy taught to cling to sensual pleasures and advocated it. he did not see the truth that clinging and desire to impermanent things is the root of suffering and rebirth in realms of suffering, and illusion. He has 90 rolls royces, but he could sell them to educate the poor.. of course this is pointless to indicate, as everyone knows he was a con man

Sometimes people send me messages saying “Ajarn i want to make a donation to you” – No thanks i dont need them as i sell ebooks and amulets as my right profession, and use afilliate marketing (adsense and youtube earnings), to finance myself, and not take money from Looksit or subscribers or wellwishers or students… – True Guru only bestows knowledge wisdom and spirituality but does not allow an institution to arise around him…. Here is one of what most people think is a Guru …. the comments will show some other ‘Gurus’ who are about as rich and famous as Oprah Winfrey and live justr as luxuriously….. 

This teaching below from Ajarn Amaro, is the real reason for not seeking sensual pleasures, and why Rajneesh has 90 Rolls Royces instead of Spiritual Enlightenment. Buddha was happy with nothing, but if Rajneesh was made to live under a tree in the mosquito ridden Jungle, he would soon break apart, proving his lack of self mastery, and love of the cause of rebirth (attachment to sensual pleasures)

I think that people like to hear what they prefer to believe…

If you tell people they will win the lottery within a month after a blessing, and the devotee adds extra donations to the box.. a month later he wonders where his win is…- its with the Ajarn who spent it already or put it on his bank.

Give your children your money, not your Guru.

Death May be the Greatest of all Human Blessings

Death May be the Greatest of all Human Blessings (Socrates) – Now is the Season of Giving, not Taking, for You cannot Take it With You, and You Cannot Give It to Somebody who you Know and Love and who will Need It, and Give it with Your Heart, when You Are Already Dead.

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28Feb

Something to Gain or to Get Rid Of

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Shedding skin - Transformation, and the casting off of defilement. Enlightenment comes with the abandonment of craving, not with the desire to Become something.

In Buddhist practice, people try to ‘Attain’ Enlightenment. Academically, there are four stages to Enlightenment, each of those four stages having a path, and a fruit. In the thing we perceive as ‘the path to Enlightenment/Arahantship’ we tend to see the four stages as explained in Buddhist Dhamma Theory, as something to ‘Attain’ when in Truth, there is Nothing to ‘Attain’ or ‘Get’.

Akaranga Sutra - Abandonment

It’s not about Getting anything or Attaining anything, rather, more about Shedding things, and Getting Rid of Things. There is Hence Nothing to be Attained, no Stages of Enlightenment to ‘Get’ . There are merely states of existence, trapped in causality, or free from causality.

The below podcast talks about and elaborates on this.

The mere desire to ‘Become’ a Buddha, is in basis, a false view, because part of the path is to escape the process of Becoming, which is what causes our ceaseless rebirths in Samsaric Illusory Existence (Dependent Origination).

One should not wish to ‘Become’ anything at all, for that is ‘Bhava Tanhā’ (desire of becoming/craving for eternal existence).

The opposite mood, is also a defilement – ‘Vibhava Tanhā’ (desire to not become something/craving for non-existence).

Both are Desires, or forms of Craving. Desire is part of the cycle of Dependent Origination, of which Becoming is a part

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