Contents

• Introduction
• The Five Hindrances
  • I. General Texts
  • II. The Hindrances Individually
    • 1. Sensual Desire
    • 2. Ill-will
    • 3. Sloth and Torpor
    • 4. Restlessness and Remorse
    • 5. Doubt
• From the Samaññaphala Sutta
  • I. The Sutta
  • II. The Commentary

Abbreviations:

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 "neighborhood" (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 neighborhood 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 endeavor 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.' "

The Five Hindrances  

I. General Texts

To note mindfully, and immediately, the arising of one of the hindrances, as recommended in the preceding text, is a simple but very effective method of countering these and any other defilements of the mind. By doing so, a brake is applied against the uninhibited continuance of unwholesome thoughts, and the watchfulness of mind against their recurrence is strengthened. This method is based on a simple psychological fact which is expressed by the commentators as follows: "A good and an evil thought cannot occur in combination. Therefore, at the time of knowing the sense desire (that arose in the preceding moment), that sense desire no longer exists (but only the act of knowing)."

II. The Hindrances Individually  

1. Sensual Desire  

A. Nourishment of Sensual Desire

B. Denourishing of Sensual Desire

1. Learning how to meditate about impure objects

& 2. Devoting oneself to the meditation on the impure

(a) Impure objects

"Impure object" refers, in particular, to the cemetery meditations as given in the Satipatthana Sutta and explained in the Visuddhimagga; but it refers also to the repulsive aspects of sense objects in general.

(b) The loathsomeness of the body

(c) Various contemplations

3. Guarding the sense doors

4. Moderation in eating

5. Noble friendship

Reference is here, in particular, to such friends who have experience and can be a model and help in overcoming sensual desire, especially in meditating on impurity. But it applies also to noble friendship in general. The same twofold explanation holds true also for the other hindrances, with due alterations.

6. Suitable conversation

Reference is here in particular to conversation about the overcoming of sensual desire, especially about meditating on impurity. But it applies also to every conversation which is suitable to advance one's progress on the path. With due alterations this explanation holds true also for the other hindrances.

These things, too, are helpful in conquering sensual desire:

C. Simile

2. Ill-Will  

A. Nourishment of Ill-Will

B. Denourishing of Ill-Will

Six things are helpful in conquering ill-will:

These things, too, are helpful in conquering ill-will:

C. Simile

3. Sloth and Torpor  

A. Nourishment of Sloth and Torpor

B. Denourishing of Sloth and Torpor

Six things are conducive to the abandonment of sloth and torpor:

These things, too, are helpful in conquering sloth and torpor:

1. The recollection of Death

   To-day the effort should be made, Who knows if tomorrow Death will come?

   — MN 131

2. Perceiving the suffering in impermanence

   In a monk who is accustomed to see the suffering in impermanence and who is frequently engaged in this contemplation, there will be established in him such a keen sense of the danger of laziness, idleness, lassitude, indolence and thoughtlessness, as if he were threatened by a murderer with drawn sword.

   — AN 7:46

3. Sympathetic joy

   Cultivate the meditation on sympathetic joy! For by cultivating it, listlessness will disappear.

   — MN 62

4. Contemplation of the spiritual journey

   "I have to tread that path which the Buddhas, the Paccekabuddhas and the Great Disciples have gone; but by an indolent person that path cannot be trodden."

   — Vism. IV,55

5. Contemplation of the Master's greatness

   "Full application of energy was praised by my Master, and he is unsurpassed in his injunctions and a great help to us. He is honored by practicing his Dhamma, not otherwise."

   — Ibid.

6. Contemplation on the greatness of the Heritage

   "I have to take possession of the Great Heritage, called the Good Dhamma. But one who is indolent cannot take possession of it."

   — Ibid.

7. How to stimulate the mind

   How does one stimulate the mind at a time when it needs stimulation? If due to slowness in the application of wisdom or due to non-attainment of the happiness of tranquillity, one's mind is dull, then one should rouse it through reflecting on the eight stirring objects. These eight are: birth, decay, disease and death; the suffering in the worlds of misery; the suffering of the past rooted in the round of existence; the suffering of the future rooted in the round of existence; the suffering of the present rooted in the search for food.

   — Vism. IV,63

8. How to overcome sleepiness

   Once the Exalted One spoke to the Venerable Maha-Moggallana thus: "Are you drowsy, Moggallana? Are you drowsy, Moggallana?" — "Yes, venerable sir."

   (1) "Well then, Moggallana, at whatever thought torpor has befallen you, to that thought you should not give attention, you should not dwell on it frequently. Then it is possible that, by so doing, torpor will disappear.

   (2) "But if, by so doing, that torpor does not disappear, you should think and reflect within your mind about the Dhamma as you have heard and learned it, and you should mentally review it. Then it is possible that, by so doing, torpor will disappear.

   (3) "But if, by so doing, that torpor does not disappear, you should learn by heart the Dhamma in its fullness, as you have heard and learned it. Then it is possible...

   (4) "But if, by so doing, that torpor does not disappear, you should shake your ears, and rub your limbs with the palm of your hand. Then it is possible...

   (5) "But if, by so doing, that torpor does not disappear, you should get up from your seat, and after washing your eyes with water, you should look around in all directions and look upwards to the stars in the sky. Then it is possible...

   (6) "But if, by so doing, that torpor does not disappear, you should firmly establish the (inner) perception of light: as it is by day, so also by night; as it is by night, so also by day. Thus with a mind clear and unobstructed, you should develop a consciousness which is full of brightness. Then it is possible...

   (7) "But if, by so doing, that torpor does not disappear, you should, conscious of that which is before and behind, walk up and down, with your senses turned inwards, with your mind not going outwards. Then it is possible...

   (8) "But if, by so doing, that torpor does not disappear, you may lie down on your right side, taking up the lion's posture, covering foot with foot — mindful, clearly conscious, keeping in mind the thought of rising. Having awakened again, you should quickly rise, thinking: 'I won't indulge in the enjoyment of lying down and reclining, in the enjoyment of sleep!'

   "Thus, Moggallana, you should train yourself!"

   — AN 7:58

9. The five threatening dangers

   If, monks, a monk perceives these five threatening dangers, it is enough for him to live heedful, zealous, with a heart resolute to achieve the unachieved, to attain the unattained, to realize the unrealized. Which are these five dangers?

   (1) Here, monks, a monk reflects thus: "I am now young, a youth, young in age, black-haired, in the prime of youth, in the first phase of life. But a time will come when this body will be in the grip of old age. But one who is overpowered by old age cannot easily contemplate on the Teachings of the Buddha; it is not easy for him to live in the wilderness or a forest or jungle, or in secluded dwellings. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even in old age."

   (2) And further, monks, a monk reflects thus: "I am now free from sickness, free from disease, my digestive power functions smoothly, my constitution is not too cool and not too hot, it is balanced and fit for making effort. But a time will come when this body will be in the grip of sickness. And one who is sick cannot easily contemplate upon the Teachings of the Buddha; it is not easy for him, to live in the wilderness or a forest or jungle, or in secluded dwellings. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even in sickness."

   (3) And further, monks, a monk reflects thus: "Now there is an abundance of food, good harvests, easily obtainable is a meal of alms, it is easy to live on collected food and offerings. But a time will come when there will be a famine, a bad harvest, difficult to obtain will be a meal of alms, it will be difficult to live on collected food and offerings. And in a famine people migrate to places where food is ample, and there habitations will be thronged and crowded. But in habitations thronged and crowded one cannot easily contemplate upon the Teachings of the Buddha. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even in a famine."

   (4) And further, monks, a monk reflects thus: "Now people live in concord and amity, in friendly fellowship as mingled milk and water and look at each other with friendly eyes. But there will come a time of danger, of unrest among the jungle tribes when the country people mount their carts and drive away and fear-stricken people move to a place of safety, and there habitations will be thronged and crowded. But in habitations thronged and crowded one cannot easily contemplate upon the Teachings of the Buddha. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even in time of danger."

   (5) And further, monks, a monk reflects thus: "Now the Congregation of Monks lives in concord and amity, without quarrel, lives happily under one teaching. But a time will come when there will be a split in the Congregation. And when the Congregation is split, one cannot easily contemplate upon the Teachings of the Buddha; it is not easy to live in the wilderness or a forest or jungle, or in secluded dwellings. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even when the Congregation is split."[3]

   — AN 5:78

These things, too, are helpful in conquering sloth and torpor:

• Applied thought, of the factors of absorptions (jhananga);
• Energy, of the spiritual faculties (indriya);
• Investigation of reality, energy and rapture, of the factors of enlightenment (bojjhanga).

C. Simile

4. Restlessness and Remorse  

A. Nourishment of Restlessness and Remorse

B. Denourishing of Restlessness and Remorse

Six things are conducive to the abandonment of restlessness and remorse:

These things, too, are helpful in conquering restlessness and remorse:

1. Rapture, of the factors of absorption (jhananga);
2. Concentration, of the spiritual faculties (indriya);
3. Tranquillity, concentration and equanimity, of the factors of enlightenment (bojjhanga).

C. Simile

5. Doubt  

A. Nourishment of Doubt

B. Denourishing of Doubt

Of the six things conducive to the abandonment of doubt, the first three and the last two are identical with those given for restlessness and remorse. The fourth is as follows:

In addition, the following are helpful in conquering Doubt:

C. Simile

From the Samaññaphala Sutta  

I. The Sutta (Digha Nikaya No. 2)

II. The Commentary  

A. The Similes for the Hindrances

The text of the discourse says: "Similarly, so long as these five hindrances are not abandoned in him, a monk considers himself as indebted, as ailing, as imprisoned, as enslaved, as traveling in a wilderness."

Hereby the Blessed One shows the unabandoned hindrance of sensual desire as similar to being in debt; and the other hindrances as similar to being ill, and so on. These similes should be understood as follows:

1. Sensual Desire

There is a man who has incurred a debt but has become ruined. Now, if his creditors, when telling him to pay back the debt, speak roughly to him or harass and beat him, he is unable to retaliate but has to bear it all. It is his debt that causes this forbearance.

In the same way, if a man is filled with sensual desire for a certain person, he will, full of craving for that object of his desire, be attached to it. Even if spoken to roughly by that person, or harassed or beaten, he will bear it all. It is his sensual desire that causes this forbearance. In that way, sensual desire is like being in debt.

2. Ill-Will

If a man suffers from a bilious disease, and receives even honey and sugar, he will not enjoy its flavor, owing to his bile sickness; he will just vomit it, complaining, "It is bitter, bitter!"

In the same way, if one of angry temperament is admonished even slightly by his teacher or preceptor who wishes his best, he does not accept their advice. Saying "You harass me too much!" he will leave the Order, or go away and roam about. Just as the bilious person does not enjoy the flavor of honey and sugar, so one who has the disease of anger will not enjoy the taste of the Buddha's Dispensation consisting in the happiness of the meditative absorptions, etc. In that way, ill-will resembles illness.

3. Sloth and Torpor

A person has been kept in jail during a festival day, and so could see neither the beginning nor the middle nor the end of the festivities. If he is released on the following day, and hears people saying: "Oh, how delightful was yesterday's festival! Oh, those dances and songs!" he will not give any reply. And why not? Because he did not enjoy the festival himself.

Similarly, even if a very eloquent sermon on the Dhamma is going on, a monk overcome by sloth and torpor will not know the beginning, middle or end. If after the sermon, he hears it praised: "How pleasant was it to listen to the Dhamma! How interesting was the topic and how good the similes!" he will not be able to say a word. And why not? Because, owing to his sloth and torpor, he did not enjoy the sermon. In that way, sloth and torpor are comparable to imprisonment.

4. Restlessness and Remorse

A slave who wants to enjoy himself at a festival is told by his master: "Go quickly to such and such a place! There is urgent work to do. If you don't go, I shall have your hands and feet cut off, or your ears and nose!" Hearing that, the slave will quickly go as ordered, and will not be able to enjoy any part of the festival. This is because of his dependence on others.

Similarly it is with a monk not well versed in the Vinaya (the Disciplinary Code), who has gone to the forest for the sake of solitude. If in any matter, down to the question of permissible meat (Sub-Cy: e.g., pork) he gets the idea that it was not permissible (taking it for bear's flesh), he has to interrupt his solitude and, to purify his conduct, has to go to one skilled in the Vinaya. Thus he will not be able to enjoy the happiness of solitude because of his being overcome by restlessness and remorse. In that way, restlessness and remorse are like slavery.

5. Sceptical Doubt

A man traveling through a desert, aware that travelers may be plundered or killed by robbers, will, at the mere sound of a twig or a bird, become anxious and fearful, thinking: "The robbers have come!" He will go a few steps, and then out of fear, he will stop, and continue in such a manner all the way; or he may even turn back. Stopping more frequently than walking, only with toil and difficulty will he reach a place of safety, or he may not even reach it.

It is similar with one in whom doubt has arisen in regard to one of the eight objects of doubt.[4] Doubting whether the Master is an Enlightened One or not, he cannot accept it in confidence, as a matter of trust. Unable to do so, he does not attain to the paths and fruits of sanctity. Thus, as the traveler in the desert is uncertain whether robbers are there or not, he produces in his mind, again and again, a state of wavering and vacillation, a lack of decision, a state of anxiety; and thus he creates in himself an obstacle for reaching the safe ground of sanctity (ariya-bhumi). In that way, sceptical doubt is like traveling in a desert.

B. The Abandonment of the Hindrances

The text of the Discourse says: "But when these five hindrances are abandoned, the monk considers himself as free from debt, rid of illness, emancipated from the prison's bondage, as a free man, and as one arrived at a place of safety."

1. The Abandonment of Sensual Desire

A man, having taken a loan, uses it for his business and comes to prosperity. He thinks: "This debt is a cause of vexation." He returns the loan together with the interest, and has the promissory note torn up. After that he neither sends a messenger nor a letter to his creditors; and even if he meets them it depends on his wish whether he will get up from his seat to greet them, or not. And why? He is no longer in debt to them or dependent of them.

Similarly a monk thinks: "Sensual desire is a cause of obstruction." He then cultivates the six things leading to its abandonment (see p.9), and removes the hindrance of sensual desire. Just as one who has freed himself of debt no longer feels fear or anxiety when meeting his former creditors, so one who has given up sensual desire is no longer attached and bound to the object of his desire; even if he sees divine forms, passions will not assail him.

Therefore the Blessed One compared the abandonment of sensual desire to freedom from debt.

2. The Abandonment of Ill-Will

Just as a person suffering from a bilious disease, having been cured by taking medicine, will regain his taste for honey and sugar, similarly a monk, thinking, "This ill-will causes much harm," develops the six things leading to its abandonment and removes the hindrance of ill-will. Just as the cured patient partaking of honey and sugar appreciates the taste, so also this monk receives with reverence the rules of training, and observes them with appreciation (of their value). Therefore the Blessed One compared the abandonment of ill-will to the recovery of health.

3. The Abandonment of Sloth and Torpor

There is a person that once had been in jail on a festival day. But when freed and celebrating the festival on a later occasion, he will think: "Formerly, through the fault of my heedlessness, I was in prison on that day and could not enjoy this festival. Now I shall be heedful." And he remains heedful of his conduct so that nothing detrimental finds entry into his mind. Having enjoyed the festival, he exclaims: "Oh, what a beautiful festival it was!"

Similarly a monk, perceiving that sloth and torpor do great harm, develops the six things opposed to them, and so removes the hindrance of sloth and torpor. Just as the man freed from prison enjoys the whole length of the festival, even for seven days, so this monk who has given up sloth and torpor is capable of enjoying the beginning, the middle and the consummation of the Festival of the Dhamma (dhamma-nakkhatta), and finally attains to Arahatship together with the fourfold discriminating knowledge (patisambhida)

Therefore the Blessed One spoke of the abandonment of sloth and torpor as being comparable to release from imprisonment.

4. The Abandonment of Restlessness and Remorse

There is a slave who, with the help of a friend, pays money to his master, becomes a free man, and is henceforth able to do what he likes. Similarly a monk, perceiving the great obstruction caused by restlessness and remorse, cultivates the six things opposed to them, and thus gives up restlessness and remorse. And having given them up, he is like a truly free man, able to do as he wishes. Just as no one can forcibly stop a free man from doing what he likes, so can restlessness and remorse no longer stop that monk from walking the happy path of renunciation (sukhanekkhamma-patipada).

Therefore the Blessed One declared the abandonment of restlessness and remorse as being similar to winning freedom from slavery.

5. The Abandonment of Sceptical Doubt

There is a strong man who, with his luggage in hand and well armed, travels through a wilderness in company. If robbers see him even from afar, they will take flight. Crossing safely the wilderness and reaching a place of safety, he will rejoice in his safe arrival. Similarly a monk, seeing that sceptical doubt is a cause of great harm, cultivates the six things that are its antidote, and gives up doubt. Just as that strong man, armed and in company, taking as little account of the robbers as of the grass on the ground, will safely come out of the wilderness to a safe place; similarly a monk, having crossed the wilderness of evil conduct, will finally reach the state of highest security, the deathless realm of Nibbana. Therefore the Blessed One compared the abandonment of sceptical doubt to reaching a place of safety.