From Buddhism: Antarayika-Dhamma (2) Obstructing Mental Conditions

Buddhism emphasizes the fact that family life and worldly cares are incompatible with the quest of higher spiritual development. Household life is said to be full of hindrances, which implies that the path to perfection cannot be fully traversed amidst the occupations and interests of household life. It is said that the blue-necked peacock can never attain the swiftness of a swan; neither can a householder, however good he be, equal to the monk. The perfect life of a monk, which is contrasted with that of a householder, involves withdrawal from the world. This withdrawal from the world, this unflinching severance of all home-ties, signifies the beginning of the path of holiness. Leaving the household life, and along with it all the material things enjoyed by a householder, is only the outward manifestation of inward mental renunciation. A life of holiness can be compared to a path beginning with this initial renunciation which after a gradual process of training ends in the utter destruction of such tendencies of mind as craving, attachment, grasping, etc. Hence the goal of Buddhism is frequently referred to as the cessation of desire or craving, of attachment, of grasping, etc.

A traveler on this path to perfection is confronted with many a serious obstacle or stumbling block. These obstructing conditions are referred to in the text as ‘antarayika dhamma’ and are said to cripple the endeavour of a person in attaining release.

Gotama is said to have attained Buddhahood after overcoming these obstructing conditions. The struggle with Mara and his host is a symbolization of this attempt to overcome the obstruction. Hence, the Buddha who rose victorious in the fight, was able to claim the leader’s place and roar the lion’s roar in assemblies.

Knowledge of the obstructing conditions is one of the four convictions of the Buddha. Neither a recluse, nor a brahmana, nor a deva, nor Mara, nor Brahma, nor anyone else in the world can legitimately reprove the Buddha, saying that the obstructing conditions enumerated by him do not, in actuality, constitute obstructions. On account of this self-confidence the Buddha fares along, having attained security, fearlessness and conviction.

The monk Arittha is said to have adhered to the false view that the obstructing conditions enumerated by the Buddha are no obstructions at all for those who take delight in them. The Buddha, who reproves Arittha for this pernicious view says that he had described in many a figure the pleasures of sense as obstructing conditions and that, if one were to take delight in them, his spiritual progress would be retarded. Making use of about ten similes, the Buddha explains the nature of sense-pleasures, the little satisfaction that could be derived from them, the great pain and tribulation to which one is subjected on account of them and also the perils that lie behind them.

The Majjhima Nikaya says that the pleasures of sense that are enjoyed here and now and those enjoyed hereafter, and also the perceptions of sense-pleasures that are enjoyed here as well as hereafter, belong to the realm of the Evil One (Mara), because these sense-pleasures conduce to covetousness, ill-will and destruction, which create a stumbling block here in the training of an ariyan disciple.

A similar description of sense-pleasures as obstructions or barriers to salvation is given the Therigatha. In all the enumerations of mental conditions which are obstruction to perfection, kama occupies the leading position. It is the first of the five hindrances, the three longings, the four attachments, the four floods of worldly turbulence, the four intoxicants of mind, the three cravings. It is frequently connected with terms which are expressive of the active, clinging and impulsive character of desire. The Buddha realized that suffering in the world is due to the attachment to pleasure of sense which give only an ephemeral satisfaction; hence this attachment is one of the greatest stumbling blocks on the way to the attainment of the perfect happiness of Nibbana.

The remark made by the Buddha, after reproving Arittha for misrepresenting him, is important. He says that it is not possible to enjoy sense-pleasures apart from pleasures themselves, apart from perceptions of sense-pleasures, apart from thoughts of sense-pleasures, implying thereby that it is more the mental conditions than the physical act that constitute the stumbling block.

Gain, honor and fame are also obstructing conditions, for attachment to them hinders the progress to perfection. They are the baits of the Evil One, tempted by which beings come under his influence and are tossed about in this ocean of existence.

Again, deliberate lying is an obstructing condition to the attainment of the states of mental absorption and the seven other states referred to above.

The commentary to the Majjhima Nikaya enumerates five kinds of obstructing conditions, to wit, actions, depravity, results, blaming and transgression of instructions. The fivefold conduct which finds retributions without delay, including the seduction of nuns, comes under the first category. It is said to be an obstacle to the attainment of release and not to the attainment of heavenly bliss. Adherence to false views comes under the second. The third is an obstruction which is physical. Blaming of the Noble Ones (ariya) constitutes the ‘upavada-antarayika-dhamma’. It is an obstruction only till one offers apology to the offended. Deliberate transgression of the seven offences is the last of the obstructions.

All these mental conditions obstruct the aspiration from reaching the further shore.