In today's fast-paced world, it's crucial to protect our mental well-being from negativity, or hindrances, like greed (lobha), hatred (dosa), and delusion (moha) as these defilements are active in everyone wherever you are or wherever you go as well as within yourself (unless you have achieved all four Path and Fruition attainments), and they can defile the mental state of individuals in unthinkable ways. That's why learning to shield our minds is so important. By being mindful and practicing ways of living advised by the Buddha, we can build up mental defences against these unwholesome influences. It's all about finding inner peace and keeping our minds safe from the chaos of the defilements imposed upon by our surroundings.
The Sāratthadīpanī-ṭīkā (Sāratthadīpanī sub-commentary) mentioned three ways in which the Buddha advised for both monks and laypeople on how they can shield their minds when living in an environment overwhelmed by greed (lobha), hatred (dosa) and delusion (moha). These three are:
(1) Dibbavihāra: fourfold jhāna dwelling
(2) Brahmavihāra: divine dwelling
(3) Ariyavihāra: noble dwelling
(1) Dibbavihāra: celestial dwelling or fourfold jhāna dwelling
Dibbavihāra refers to dwelling with the four jhānas: the first, second, third, fourth, as well as the arūpa jhānas. Immersing deeply in these profound meditative states, which offer the greatest benefits, is termed 'dibbavihāra'. Upon entering the first state of absorption (first jhāna), one experiences temporary freedom from the five hindrances: sensual desire (kāmacchanda), ill-will (byāpāda), sloth and torpor (thīna-middha), restlessness and remorse (uddhacca-kukucca), and doubt (vicikicchā), all of which typically plague those who lack mindfulness. This is why the first jhāna is referred to in the sutta as 'vivekajapītisukha': the joy and bliss arising from mental seclusion. For those who have successfully mastered the first jhāna, they may enter it to dwell in joy and bliss, effectively shielding their minds from the negative influences of lobha, dosa, and moha occuring both internally within oneself and externally from others' influences. Furthermore, one may progress to the second jhāna to experience 'joy and bliss arising from concentration', the third jhāna to attain 'bliss free of joy', and finally, the fourth jhāna to achieve 'pure equanimity derived from one-pointedness'.
For those who have not eliminated all mental defilements (hindrances) and attained the Path and Fruition Knowledge, dwelling within the fourfold jhānas represents one of the most superior forms of abiding. The states of absorption effectively shield individuals from the influences of both internal and external negative forces. In the Sāmaññaphala-sutta (DN 2), the Buddha outlined the importance of giving up hindrances, even temporarily with all states of absorption, as follows:
"Suppose a man who has gotten into debt were to apply himself to work, [the happiness of meditation is hard to understand without practicing, so the Buddha gives a series of five similes to illustrate better understanding] and his efforts proved successful. He would pay off the original loan and have enough left over to support his partner. Thinking about this, he’d be filled with joy and happiness.
Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. But after some time they’d recover from that illness, and regain their appetite and their strength. Thinking about this, they’d be filled with joy and happiness.
Suppose a person was imprisoned in a jail. But after some time they were released from jail, safe and sound, with no loss of wealth. Thinking about this, they’d be filled with joy and happiness.
Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. But after some time they’d be freed from servitude. They would be their own master, not indentured to another, an emancipated individual able to go where they wish. Thinking about this, they’d be filled with joy and happiness.
Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. Thinking about this, they’d be filled with joy and happiness.
In the same way, as long as these five hindrances are not given up inside themselves, a bhikkhu regards them thus as a debt, a disease, a prison, slavery, and a desert crossing. The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”.
But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. [Each simile illustrates not the happiness of acquisition, but of letting go.]
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed."
The Buddha also emphasised that the most supreme form of mundane (lokiya) bliss one can attain is through the bliss achieved from one-pointedness, i.e. through the third jhāna. This type of bliss transcends all other forms of worldly bliss, as the bliss derived from concentration is devoid of hindrances and arises from renunciation, rather than from craving, attachment, and greed.
(2) Brahmavihāra: divine dwelling
Through mindfulness and wise reflection within oneself as well as the others, one may see that the physical suffering people are encountering are mostly due to the mental suffering, i.e. the defilements. Having understood this, if one can develop boundless loving-kindness (mettā), compassion (karuṇā), altruistic joy (muditā) and upekkhā (equanimity) within both oneself and the others, through loving-kindness, we acquire the ability to sustain a positive regard for those who show hostility, to extend compassionate understanding to those facing profound suffering, to find genuine joy in celebrating the successes of others, and to foster a sense of calm acceptance and neutrality for those beyond our capacity to assist. In the Visuddhimagga and Abhidhamma, the four divine abidings are clarified as follows–mettā: loving-kindness is characterised as promoting the aspect of welfare, karuṇā: compassion is characterised as promoting the aspect of allaying suffering, muditā: gladness is characterised as gladdening (produced by others’ success), and upekkhā: equanimity is characterised as promoting the aspect of neutrality towards beings. Practicing the divine abidings (brahmavihāra) in everyday life mindfully brings about countless benefits that brings calmness, harmony and acceptance not only towards oneself but also with the others.
However, to achieve the true essence of divine abiding is to thoroughly engage in proper practice of these four divine abidings for the attainment of mettā-jhāna, karuṇā-jhāna, muditā-jhāna and uppekkhā-jhāna. For instance, the popular Karaṇīyamettā-sutta provides instructions for the practice of mettā up to the third jhāna, and similar instructions can be found in the Visuddhimagga and commentaries for the other three divine abidings. Although mindful practice of the four brahmavihāra provides immeasurable benefits in everyday life, proper practice up to the attainment of jhāna is the most beneficial and is a way the Buddha advised in the suttas pertaining to the brahmavihāra as the mind free from hindrances with strong one-pointedness forms as a powerful tool in cultivating the brahmavihāra up to the most superior level.
Each brahmavihāra corresponds to specific situations and is suited to particular contexts. In simple social interactions in our everyday life, we can extend love, friendliness and kindness. In times of suffering, compassion guides our approach. During moments of joy and achievement, our appreciative joy aligns with theirs. When the other expressions of the brahmavihāra are not fitting, we should cultivate equanimous acceptance. You may find that most of the time, people develop hatred, avarice, ill-will, envy or jealousy within oneself or towards the others because of the inability to cultivate the four brahmavihāra, and lack of wise attention and mindfulness. For instance, when we encounter someone who is angry at the others, we may choose to cultivate mettā-jhāna by directing the mettā solely towards that person, wishing the person to be free from mental suffering as anger is a manifestation of mental suffering; or when we see someone who is severely impacted by illness, we can develop karuṇā-jhāna to direct the compassion towards that person only. Hence, mettā is a direct remedy for resentment, karuṇā for pity or sadness, muditā for envy or jealousy, and upekkhā for situations out of our control.
(3) Ariyavihāra: noble dwelling
The main purpose of following the Noble Eightfold Path is the realisation of the Four Noble Truths, i.e., Nibbāna. However, the attainment of Nibbāna (complete cessation of future existences) is not possible without proper and systematic practice of samatha and vipassanā. Jhāna attainments can only lead to tranquility of the mind through temporary elimination of the five hindrances and defilements. However, thorough practice of vipassanā after gaining concentration through jhāna practice can lead to permanent and complete eradication of the five hindrances and defilements. The moment when one attains complete eradication of all defilements is when one attains the Path (magga) moment of Arahantship. The Path moment of the lower three noble attainments—Sotāpanna, Sakadagāmi, and Anāgāmi—only leads to complete eradication of certain defilements, such as wrong view, doubt, and anger. The core essence of the Buddha's teachings is not to be stuck at the temporary elimination of hindrances at the jhāna stage but to lead to the attainment of Arahantship for complete elimination of all mental defilements so as to put an end to the cycle of rebirths and future dukkha (future existences).
After achieving concentration and developing the ability to discern the fundamental mental and material components along with their characteristics, functions, manifestations, and proximate causes with one's wisdom, and comprehending the law of cause and effect through dependent origination, one can then engage in vipassanā practice. This practice of contemplation aims to grasp the impermanent (anicca), suffering (dukkha), and non-self (anatta) nature of all ultimate realities (nāma-rūpa). Through consistent contemplation with mindful attention, as vipassanā knowledge matures, the Path (magga) moment emerges to eradicate corresponding defilements as the mind inclines towards Nibbāna, and the Fruition moments arise to stay with Nibbāna as the object. The distinctive quality of Nibbāna lies in the tranquility that accompanies the cessation of all conditioned phenomena (i.e. the nāma-rūpa). This unique attribute is an essential aspect of Nibbāna.
All four noble disciples (Sotāpanna, Sakadagāmi, Anāgāmi, and Arahants) can enter their respective Fruition attainments to experience the fruits of Nibbāna, which entails dwelling in the tranquility that arises with the cessation of conditioned phenomena. It is crucial to understand that ordinary individuals (puthujjana) cannot attain absorption into this Fruition (phala) state, known as phala-samāpatti, as they have not attained Fruition. Hence, only noble ones who have reached the Fruition stage can achieve such absorption. When one is in the Fruition state, Nibbāna (the cessation of all conditioned phenomena: the unconditioned element) becomes the object of absorption, free from hindrances and defilements. Such a state of absorption surpasses the temporary elimination of hindrances that jhānic states can bring about.
For noble disciples who may lead household lives, fulfilling familial obligations (except Arahants and some Anāgāmis, as they do not return to ordinary household lives), entering their respective Fruition attainments becomes a means to experience ultimate bliss and shield their minds from defiling influences when faced with negative influences or internal defilements. This mode of superior living is termed ariyavihāra: noble dwelling, as only noble disciples can attain this state.
The most eminent attainment that transcends all three types of dwellings is the entry into Parinibbāna, which denotes the cessation of future existences upon the end of an Arahant's life. This complete extinguishment of future becomings entails the total eradication of conditions and conditioned phenomena that are inherently impermanent (anicca), suffering (dukkha), and non-self (anatta), thereby eliminating any possibility of future dukkha. It is noteworthy that this state of Nibbāna experienced by Arahants at the end of their lives is termed anupādisesa-nibbāna: Nibbāna without residual traces because after the death or Parinibbāna of an Arahant, there is a complete cessation of rūpa-nāma (conditioned realities) without any recurrence or arising of it.
In the Itivuttaka, Nibbāna is described as the cessation of defilements or aggregates, and consequently, it is labeled as the unconditioned. Just as fire contrasts with water and darkness contrasts with light, Nibbāna stands in opposition to conditioned phenomena, thus earning its classification as the unconditioned. Nibbāna is a state that can only be realised and achieved through Path (magga-ñāṇa) and Fruition (phala-ñāṇa) knowledge.
Nibbāna is timeless and so it is inappropriate to inquire whether the Path, upon the cessation of defilements, leans towards Nibbāna during its formation in the present or anticipates future Nibbāna after the Arahant’s Parinibbāna. Nibbāna, termed as kālavimutti, is beyond temporal concepts. Consider anussaya (latent defilements) that arise under favourable conditions, fostering lust, anger, and ignorance—abundant in worldly individuals and emerging under favourable circumstances. They defy confinement to the past, present, or future, being timeless, and thus, their cessation is also timeless. Moreover, Nibbāna lacks signs, colors, or any conventional concepts to which beings adhere. In the Milinda Pañhā, Nāgasena-thera conveyed to King Milinda that nothing can be compared to Nibbāna. It lacks shape, form, size, or dimension and cannot be grasped through reasoning, debate, or metaphorical illustration. Nibbāna stands unparalleled—it is neither white nor black, bright nor dark, large nor small—as it signifies the cessation of all conditioned formations, aggregates, defilements, kamma, and kamma-result.
For those still practicing to attain jhāna, two effective techniques can be adopted to protect the mind from negative influences, which are consistently staying with the meditation object and practicing mindfulness at all times, as advised by the Buddha in the 4 right efforts to be cultivated. By maintaining a strong determination to uphold mindful wholesomeness throughout the day, one can effectively ward off negative thoughts, feelings, or desires that may arise as restlessness or aversion. This means accepting these experiences without actively engaging in them. Additionally, remaining mindful of one's feelings and actions allows for the development of 'guardianship' over one's mind, as one allows only wholesome actions and thoughts to prevail. Simultaneously, this practice enables one to recognize the hindrances and defilements encountered throughout the day, as well as the types of negative influences one typically experiences. By employing such meditation and mindfulness techniques, individuals can address these challenges and prevent them from dominating the mind in the future.
Back in the Buddha's time, there was one bhikkhu, having received a meditation instructions from the Buddha, ventured into the forest for meditation. Despite his earnest efforts, he found little progress in his practice, leading to deep feelings of depression and frustration. Thus, with the intention of seeking further guidance from the Buddha, he journeyed to the Jetavana monastery. Along the way, he encountered a large, raging fire, prompting him to ascend a nearby mountain to observe it. As he watched the fire grow, he suddenly understood that just like fire burns everything it touches, the Insight into the Path (magga) destroys all kinds of defilements and cravings, big or small.
Meanwhile, from the Gandhakuti hall within the Jetavana monastery, the Buddha perceived the bhikkhu's thoughts. Consequently, he projected his radiance with supernormal powers and appeared before the bhikkhu, imparting words of encouragement. "Bhikkhu," he addressed, "your contemplation is headed in the right direction; continue steadfastly. All beings must break free from the bonds of life with the Insight into the Path." And then the Buddha said: "Through diligence, mindfulness, discipline, and control of one's senses, let the man of wisdom make (of himself) an island which no flood (defilements) can overwhelm." (Dhammapada, 25), and a the end of the discourse, he attained Arahantship.
It is crucial to understand that the essence of the Buddha's teachings lies in eliminating all defilements with Insight, preventing negative influences from overwhelming one's mind and perpetuating suffering, i.e. to attain the Arahatta Path and Fruition, for achieving ariyavihāra: noble dwelling. However, for those who are still on the path to achieving such noble states, one must diligently, mindfully, and with discipline, control one's senses through jhāna practices for the temporary elimination of hindrances, and brahmavihāra practices for harmonious living. Moreover, diligent mindfulness practices must be employed in daily life to prevent hindrances from taking over and to 'guard' one's mind from various mental pollution. It is crucial to note that the activities in which you engage in your daily life reflect back on your practice. Therefore, one with weak mindfulness in daily life will encounter overwhelming restlessness in their practice whereas one with strong mindfulness will find their meditation sessions to be more fruitful. Meditation is not confined to the cushion; it must be integrated into your daily life.
Therefore, always remember to tame the mind, for a well-tamed mind brings tranquility.
May you always remember to be mindful.