Chapter 4 - Obstacles

The following five states are likely to prevent or block the success of our efforts to lead the upright life of a Buddhist lay follower. They are called by the Buddha the five mental hindrances (pancanivarana) because they close the doors to both spiritual and worldly progress. Although the Buddha originally taught them as the main obstacles to meditation, with a little reflection we can see that they are equally detrimental to success in our mundane undertakings.

1. The first of the five hindrances is sensual craving, obsessive hankering for possessions or for the gratification of the senses. While the lay Buddhist will seek wealth and possessions as an integral part of mundane happiness, he will also be aware of the limits to be observed in their pursuit. He will recognize that if one obtains wealth and position by unjust means, or becomes excessively attached to them, they will become a source of misery and despair rather than of joy and contentment. Money alone cannot solve all our problems. Many people never learn this, and spend their time and energy accumulating wealth and the so called "good things" it can buy. But in fact, the more they acquire the more they want. Such people can never find happiness. A lay Buddhist must be moderate in all things. Extreme desires -- for riches, the enjoyment of sex, liquor, the ostentatious display of ones success -- are sure signs of internal insecurity, things to be avoided.

2. Ill will or hatred, the second hindrance, is the emotional opposite of desire, yet it is an equally potent obstacle to personal development. Because we are attracted to desirable things, we are repelled by what is undesirable. Like and dislike are the two forces that delude the world, leading people astray into conflict and confusion and drenching the earth with blood. Both are born of ignorance. Desire colors everything in tinsel and drives us to acquire what we want. Hatred colors everything black and drives us to destroy what we suspect is inimical to our interests. The best way to overcome hatred is by cultivating loving kindness, explained later in this essay.

3. Indolence and mental inertia is the next hindrance, the obstacle to strenuous effort. The lazy person is not inclined to strive for correct understanding or high standards of conduct. He is a drifter or a dreamer, easy prey to the thieves of craving and hatred.

4. Restlessness and worry are twin hindrances very much in evidence today. Restlessness is manifest in the agitation, impatience, thirst for excitement, and unsettled character of our daily existence. Worry is the guilt and remorse that one feels when one broods sadly or regretfully over an evil deed that has been done or a good deed left undone. The best remedy for a lapse or transgression already committed is to decide never to repeat it; the best remedy for neglecting to do good is to do it without delay.

5. The last hindrance is doubt. Doubt is the inability to decide, the lack of resolution that prevents one from making a firm commitment to higher ideals and from pursuing the good with a steady will.

These five hindrances are great handicaps to ones progress. They deprive the mind of understanding and happiness and cause much unnecessary suffering. By cultivating the five cardinal virtues -- confidence, energy, mindfulness, concentration, and wisdom -- and by constant effort one can reduce their harmful influence.