Introduction Unshakable deliverance of the mind is the highest goal in the Buddha's doctri

                              Introduction
                              ~~~~~~~~~~~~
                                          
  
  
  Unshakable deliverance of the mind is the highest goal in the Buddha's 
  doctrine. Here, deliverance means: the freeing of the mind from all 
  limitations, fetters, and bonds that tie it to the Wheel of Suffering, 
  to the Circle of Rebirth. It means: the cleansing of the mind of all 
  defilements that mar its purity; the removing of all obstacles that 
  bar its progress from the mundane (lokiya) to the supramundane 
  consciousness (lokuttara-citta), that is, to Arahatship.
  
      Many are the obstacles which block the road to spiritual progress, 
  but there are five in particular which, under the name of hindrances 
  (nivarana), are often mentioned in the Buddhist scriptures:
  
        1. Sensual desire (kamacchanda),
        
        2. Ill-will (byapada),
        
        3. Sloth and torpor (thina-middha),
        
        4. Restlessness and remorse (uddhacca-kukkucca),
        
        5. Sceptical doubt (vicikiccha).
  
      They are called "hindrances" because they hinder and envelop the 
  mind in many ways, obstructing its development (bhavana). According to 
  the Buddhist teachings, spiritual development is twofold: through 
  tranquillity (samatha-bhavana)  and through insight 
  (vipassana-bhavana). Tranquillity is gained by complete concentration 
  of the mind during the meditative absorptions (jhana). For achieving 
  these absorptions, the overcoming of the five hindrances, at least 
  temporarily, is a preliminary condition. It is especially in the 
  context of achieving the absorptions that the Buddha often mentions 
  the five hindrances in his discourses.
  
      There are five mental constituents which are chiefly 
  representative of the first meditative absorption, and are therefore 
  called the factors of absorption (jhananga). For each of these there 
  is, according to Buddhist commentarial tradition, one of the five 
  hindrances that is specifically harmful for it and excludes its higher 
  development and refinement to the degree required for jhana; and on 
  the other hand, the cultivation of these five factors beyond their 
  average level will be an antidote against the hindrances, preparing 
  the road to jhana. The relationship between these two groups of five 
  is indicated in this anthology, under the heading of the respective 
  hindrance.
      
      Not only the meditative absorptions but also lesser degrees of 
  mental concentration are impeded by these five hindrances. So is the 
  "neighbourhood" (or "access") concentration (upacarasamadhi), being 
  the preliminary stage for the fully absorbed concentration (appana) 
  reached in jhana. Likewise excluded by the presence of the hindrances 
  is the momentary concentration (khanikasamadhi) which has the strength 
  of neighbourhood concentration and is required for mature insight 
  (vipassana). But apart from these higher stages of mental development, 
  any earnest attempt at clear thinking and pure living will be 
  seriously affected by the presence of these five hindrances.
  
      This widespread harmful influence of the five hindrances shows the 
  urgent necessity of breaking down their power by constant effort. One 
  should not believe it sufficient to turn one's attention to the 
  hindrances only at the moment when one sits down for meditation. Such 
  last-minute effort in suppressing the hindrances will rarely be 
  successful unless helped by previous endeavour during one's ordinary 
  life.
      
      One who earnestly aspires to the unshakable deliverance of the 
  mind should, therefore, select a definite "working-ground" of a direct 
  and practical import: a kammatthana [1] in its widest sense, on which 
  the structure of his entire life should be based. Holding fast to that 
  "working-ground," never losing sight of it for long, even this alone 
  will be a considerable and encouraging progress in the control and 
  development of the mind, because in that way the directive and 
  purposive energies of mind will be strengthened considerably. One who 
  has chosen the conquest of the five hindrances for a "working-ground" 
  should examine which of the five are strongest in one's personal case. 
  Then one should carefully observe how, and on which occasions, they 
  usually appear. One should further know the positive forces within 
  one's own mind by which each of these hindrances can best be countered 
  and, finally, conquered; and one should also examine one's life for 
  any opportunity of developing these qualities which, in the following 
  pages, have been indicated under the headings of the spiritual 
  faculties (indriya), the factors of absorption (jhananga), and the 
  factors of enlightenment (bojjhanga). In some cases, subjects of 
  meditation have been added which will be helpful in overcoming the 
  respective hindrances.
      
      By the "worldling" (puthujjana),[2] however, only a temporary 
  suspension and partial weakening of the hindrances can be attained. 
  Their final and complete eradication takes place on the stages of 
  sanctity (ariyamagga):
      
      Doubt is eliminated on the first stage, the path of stream-entry 
  (sotapatti-magga).
      
      Sensual desire, ill will and remorse are eliminated on the third 
  stage, the  path of non-returner (anagami-magga)
      
      Sloth and torpor and restlessness are eradicated on the path of 
  Arahatship (arahatta-magga).
      
      Hence the reward of the fight against the hindrances is not only 
  the limited one of making possible a shorter or longer spell of 
  meditation, but every step in weakening these hindrances takes us 
  nearer to the stages of sanctity where deliverance from these 
  hindrances is unshakable.
      
      Though most of the following texts, translated from the Discourses 
  of the Buddha and the commentaries, are addressed to monks, they are 
  likewise valid for those living the worldly life. As the Old Masters 
  say: "The monk (bhikkhu) is mentioned here as an example of those 
  dedicated to the practice of the Teaching. Whosoever undertakes that 
  practice is here included in the term 'monk.' "
  
  
  
  
  Notes
  ~~~~~
  
  [1] I.e., subject of meditation: literally "working-ground."
  
  [2] A "worldling," or puthujjana, who may be a monk or layman, is one 
       who has not yet attained to the first stage of sanctity, the Path 
       of Stream-entry (sotapatti-magga).