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14-September-2008 12:50:33 - hindrances Part of a series on Buddhism Portal History Major Figures Practices Countries Schools Texts Related topics view full index In Buddhism, the five hindrances Pali: pañca nÄ«varaṇÄ?ni1 are negative mental states that impede success with mation jhana and lead away from enlightenment. These states are: Sensual desire kÄ?macchanda: Craving for pleasure to the senses. Anger or ill-will byÄ?pÄ?da, vyÄ?pÄ?da: Feelings of malice directed toward others. Sloth-torpor or boredom thÄ«na-middha: Half-hearted action with little or no concentration. Restlessness-worry uddhacca-kukkucca: The inability to calm the mind. Doubt vicikicchÄ?: Lack of conviction or trust. Contents 1 In the Pali Canon 2 From post-canonical Pali literature 3 See also 4 Notes 5 Sources 6 External links In the Pali Canon In the Pali Canon's Samyutta Nikaya, several discourses juxtapose the five hindrances with the seven factors of enlightenment bojjhanga.2 For instance, according to SN 46.37, the Buddha stated: Bhikkhus, there are these five obstructions, hindrances, corruptions of the mind, weakeners of wisdom. What five? Sensual desire... ill will... sloth and torpor ... restlessness and remorse... doubt.... There are, bhikkhus, these seven factors of enlightenment, which are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness... discrimination of states... energy... rapture... tranquility... concentration... equanimity....34 In terms of gaining insight into and overcoming the Five Hindrances, according to the Satipatthana Sutta, the Buddha proclaimed: How, monks, does a monk live contemplating mental objects in the mental objects of the five hindrances? Herein, monks, when sense-desire is present, a monk knows, There is sense-desire in me, or when sense-desire is not present, he knows, There is no sense-desire in me. He knows how the arising of the non-arisen sense-desire comes to be; he knows how the abandoning of the arisen sense-desire comes to be; and he knows how the non-arising in the future of the abandoned sense-desire comes to be.5 Each of the remaining four hindrances are similarly treated in subsequent paragraphs. The Buddha gives the following analogies in the Samaññaphala Sutta DN 2, The Fruits of the Contemplative Life: ... When these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security.6 From post-canonical Pali literature method of suppression path of eradication sensual desire first jhana based on bodily foulness nonreturning or arahantship7 ill will first jhana based on metta nonreturning sloth torpor perception of light arahantship restlessness worry serenity arahantship nonreturning doubt defining of phenomena dhammavavatthÄ?na stream-entry Table 1. The Pali commentary's methods and paths for escaping the hindrances. According to the first-century CE exegetic Vimuttimagga, the five hindrances include all ten fetters: sense desire includes any attachment to passion; ill will includes all unwholesome states of hatred; and, sloth and torpor, restlessness and worry, and doubt include all unwholesome states of infatuation. The Vimuttimagga further distinguishes that sloth refers to mental states while torpor refers to physical states resultant from food or time or mental states; if torpor results from food or time, then one diminishes it through energy; otherwise, one removes it with mation. In addition, the Vimuttimagga identifies four types of doubt: doubt regarding self is a hindrance to tranquility; doubt regarding the Four Noble Truths and three worlds is a hindrance to insight; doubt regarding the Triple Gem is a hindrance to both tranquility and insight; doubt regarding places and people is a hindrance to non-doctrinal things; doubt regarding the Discourses is a hindrance to solitude.8 According to Buddhaghosa's fifth-century CE commentary to the Samyutta Nikaya SÄ?ratthappakÄ?sinÄ«, one can momentarily escape the hindrances through jhanic suppression or through insight while, as also stated in the Vimuttimagga, one eradicates the hindrances through attainment of one of the four stages of enlightenment see Table 1.9 See also Seven factors of enlightenment Ten fetters Notes ^ Rhys Davids Stede 1921-25, p. 376, entry for NÄ«varaṇa. ^ For example, in Samyutta Nikaya chapter 46, Bojjhanga-samyutta, discourses 46.31 through 46.40 are based on this juxtaposition Bodhi, 2000, pp. 1589-94. ^ Bodhi 2000, pp. 1591-92. Bodhi elides the middle five factors of enlightenment, inserted here in square brackets, since all seven factors of enlightenment are identified previously multiple times in Bodhi's text. ^ AnÄ?layo 2006, pp. 239-40, underlines: To overcome the hindrances, to practise satipatthana, and to establish the awakening factors are, indeed, according to several Pali discourses, the key aspects and the distinctive features common to the awakenings of all Buddhas, past, present, and future. AnÄ?layo further supports this by identifying that, in all extant Sanskrit and Chinese versions of the Satipatthana Sutta, only the five hindrances and seven factors of enlightenment are consistently identified under the dhamma contemplation section; contemplations of the five aggregates, six sense bases and Four Noble Truths are not included in one or more of these non-Pali versions. ^ Nyanasatta 1994. ^ Thanissaro 1997. Some correlate each individual hindrance with its sequentially matched metaphor, so that covetness is likened to being in debt, having ill will to sickness, sloth and torpor to imprisonment, having restlessness and anxiety to slavery, and doubt to traveling through uncertain terrain. ^ Upatissa et al. 1995, p. 316, identifies that sense-desire is destroyed through the Path of Non-Return. In the context of commenting on sutta SN 46.55, Bodhi 2005, p. 440, n. 14, states that sensual desire is eradicated by the path of arahantship since kÄ?macchanda is here interpreted widely enough to include desire for any object, not only sensual desire. ^ Upatissa et al. 1995, pp. 91-92. ^ Regarding the SÄ?ratthappakÄ?sinÄ« commentary, see Bodhi 2005, p. 440, n. 14. Regarding the Vimuttimagga commentary, see Upatissa et al. 1995, p. 316. Sources AnÄ?layo 2006. SatipatthÄ?na: The Direct Path to Realization. Birmingham: Windhorse Publications. ISBN 1-899579-54-0. Bodhi, Bhikkhu trans. 2000. The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. Boston: Wisdom Pubs. ISBN 0-86171-331-1. Bodhi, Bhikkhu ed. 2005. In the Buddha's Words: An Anthology of Discourses from the PÄ?li Canon. Boston: Wisdom Pubs. ISBN 0-86171-491-1. Nyanasatta Thera trans. 1994. Satipatthana Sutta: The Foundations of Mindfulness MN 10. Available on-line at http://www.accesstoinsight.org/tipitaka/mn/mn.010.nysa.html. Rhys Davids, T.W. William Stede eds. 1921-5. The Pali Text Society's Pali-English Dictionary. Chipstead: Pali Text Society. A general on-line search engine for the PED is available at http://dsal.uchicago.edu/dictionaries/pali/. Thanissaro Bhikkhu trans. 1997. Samaññaphala Sutta: The Fruits of the Contemplative Life DN 2. Retrieved 08-09-2008 from Access to Insight at http://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html. Upatissa, Arahant and N.R.M. Ehara trans., Soma Thera trans. and Kheminda Thera trans. 1995. The Path of Freedom Vimuttimagga. Kandy, Sri Lanka: Buddhist Publication Society. ISBN 955-24-0054-6. External links Nyanaponika Thera 1993, The Five Mental Hindrances and Their Conquest Wheel No. 26. Kandy: Buddhist Publication Society. 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