Taken from "The Jhanas" by Henepola Gunaratana
A description of the five hindrances, which block the jhanas
The five hindrances (pañcanivarana) are sensual desire, ill will, sloth and
torpor, restlessness and worry, and doubt. This group, the principal
classification the Buddha uses for the obstacles to meditation, receives its
name because its five members hinder and envelop the mind, preventing
meditative development in the two spheres of serenity and insight. Hence the
Buddha calls them "obstructions, hindrances, corruptions of the mind which
weaken wisdom"(S.v,94).
...
Once he has fulfilled these preliminaries the disciple is prepared to go into
solitude to develop the jhanas, and it is here that he directly confronts the
five hindrances. The elimination of the hindrances requires that the meditator
honestly appraises his own mind. When sensuality, ill will and the other
hindrances are present, he must recognize that they are present and he must
investigate the conditions that lead to their arising: the latter he must
scrupulously avoid.(??????) The meditator must also understand the appropriate
antidotes for each of the five hindrances. The Buddha says that all the
hindrances arise through unwise consideration (ayoniso manasikara) and that
they can be eliminated by wise consideration (yoniso manasikara). Each
hindrance, however, has its own specific antidote. Thus wise consideration of
the repulsive feature of things is the antidote to sensual desire; wise
consideration of loving-kindness counteracts ill will; wise consideration of the
elements of effort, exertion and striving opposes sloth and torpor; wise
consideration of tranquillity of mind removes restlessness and worry; and
wise consideration of the real qualities of things eliminates doubt (S.v,105-
106).
I would really appreciate further advice for dealing with these hindrances. I'm a lil bit confused...
Or is it enough to "just breathe" and the hindrances will get weaker by themselves?
Is it profitable to note these hindrances? If yes, it is better to mix it with other phenomena to note(like sound, talk, image, touch,...) or just "look for these hindrances"(just noting these hindrances when they appear?
Or are there any other practices which helped you, regarding these hindrances?
In the last paragragh Gunaratana talked about the antidotes for the hindrances? How and when can I apply them? (During samatha practice?)
I would really appreciate some thoughts on this topic.
How did you solve this problem?Questions, Questions, Questions,... =) I would be very grateful for some answers, because questions like these tickle and sting me during my practice and that distractes me.
Metta, Julian