Looking at Buddhism

Looking at Buddhism - Understanding the Enemy and How

to Deal with it - The Defilements and the Hindrances

In the various writings and teachings of Buddhism, we frequently are exposed to words that are metaphors for fighting and

conflict.

One teacher has described meditation as being a "war

between wholesome and unwholesome states" (1)

We hear the word "forces" frequently used to

describe

those things that we want to weaken and alleviate in

the practice of Buddhism.

These things are also referred to as being "evil"

and

that we must "combat" them with all of our energy

and

power.

In the title of this essay, we use the word "enemy"

define those things that Buddhism teaches us as being

our objectives to work on through our practice.

The enemy in Buddhism, that is, those mental, verbal

and behavioral states that we want to weaken and

alleviate are known as the mental defilements and the hindrances.

A defilement is something that creates a state of

impurity.

Buddhism teaches us that our mind and consciousness is

defiled and it is these defilements that create

unskilfulness, unwholesomeness and a lack of

mindfulness in our life.

Then we experience suffering and engage in actions and behaviors that may hurt us further and others also.

There are three defilements. They are:

-lust and greed

-aversion and anger

-delusion.

A hindrance, also referred to as an obstacle or

impediment is, according to Buddhist thought, a subtle

and overt manifestation of the mental defilements in

both a temporary and permanent manner in thought, word

and action.

Usually a hindrance or obstacle is thought of as being something that we have to get rid of. They are impediments which

obstruct physical and mental progress in any endeavor, especially in Buddhism.

However, in the practice of Buddhism, it is not

getting rid of them that is most important but

gradually understanding them and seeing when they

arise and cease.

This cultivates wisdom and insight and gradually

lessens their hold over us.

There are five hindrances. They are:

-sensual desire

- ill -will

- doubt

-sloth and torpor

-restlessness and worry.

An important point for people who are new to Buddhism

and its practice to understand and remember is that

the hindrances are rooted in the mental defilements.

Sensual desire is rooted in the defilement of lust and

greed.

Ill- will is rooted in the defilement of anger and

aversion.

Doubt, sloth and torpor, and restlessness and worry

are rooted in delusion.

Hindrances distract the aspirant's consciousness,

whether in living a life that is better in health,

fulfillment and quality or in practicing and making

progress in Buddhism.

Impediments are self-inflicted, a result of imbalances

in the body and consciousness, a result of genetic

defects, and conditioning, trauma and past

experiences.

Our objective in the understanding and practice of

Buddhism is to weaken and alleviate these defilements

and hindrances and replace them with other states of consciousness, known as the factors of enlightenment.

In order to weaken and alleviate these defilements and hindrances, we approach them with three things in mind.

The first is to learn about, study and understand what

they are and what they consist of.

The second is to know what those things are that we

may be doing that are strengthening them.

And the third is to know what those things are that we

can do that weaken and alleviate them.

Such an approach will for some people make their

practice of Buddhism and a feeling that they are

making real progress from it a more easy to manage and

fruitful one.

These things may seem at first like a lot to learn and understand and perhaps what will be more formidable for some is actually

starting to make an attempt to stop those things that they are advised to stop and start those things that they are advised to do.

However, one is advised that this is not as formidable

as it may seem at first as those things that

strengthen and weaken the various defilements and

hindrances are for the most part redundant and the

same in dealing with each defilement and hindrance.

In making progress in Buddhism and our practice, it is

the same as in other things in life.

We need to know what it is that will obstruct our

practice or create hindrances to success and

achievement and work to deal with them.

It is nothing more then a greater and deeper

refinement of our life experience at present, but

instead of looking at our environment as we pursue

sensual pleasures and excitement, we are looking at

our own consciousness and conditioning.

(1) Pandita, Sayadaw U In This very Life: The

Liberation Teachings of the Buddha Buddhist

Publication Society, Kandy, Sri Lanka 1992

(John lives and teaches in Bangkok, Thailand. He can

be reached at johnckimbrough@yahoo.com)