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html Five Hindrances are negative mental states that impede success with meditation (jhana) and lead away from enlightenment. These states are: 1. 2. 3. 4. 5. Sensual desire (kmacchanda): Craving for pleasure to the senses. Anger or ill-will (bypda, vypda): Feelings of malice directed toward others. Sloth-torpor or boredom (thna-middha): Half-hearted action with little or no concentration. Restlessness-worry (uddhacca-kukkucca): The inability to calm the mind. Doubt (vicikicch): Lack of conviction or trust.

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. 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. 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). method of suppression Sensual desire ill will sloth & torpor Restlessness & worry doubt first jhana based on bodily foulness first jhana based on metta perception of light serenity defining of phenomena (dhammavavatthna) path of eradication nonreturning or arahantship[8] nonreturning arahantship Arahantship & nonreturning stream-entry

Table 1. The Pali commentary's methods and paths for escaping the hindrances.

Jhana Factors and Hindrances Hindrance Sense desire Ill will Sloth and torpor Restlessness and remorse Doubt Jhana Factor Applied attention (vitakka) Sustained attention (vicra) Joy (piti) Bliss (sukha) One-pointedness (Ekaggat) plus Equanimity (Upekkha) Jhana in which each Factor is Predominant First jhana First jhana Second jhana Third jhana Fourth jhana

The five hindrances live on nourishment, depend on nourishment, do not live without nourishment SN 46:2 Hindranc Things are conducive to the Nourishment Denourishing Helpful in conquering e abandonment Sense There are beautiful There are impure 1. Learning how to meditate on impure One-pointedness of desire objects; frequently objects (used for objects; mind, of the factors of giving unwise meditation); 2. Devoting oneself to the meditation absorption (jhananga); attention to them frequently giving on the impure; Mindfulness, of the wise attention to 3. Guarding the sense doors; spiritual faculties them 4. Moderation in eating; (indriya); 5. Noble friendship; Mindfulness, of the 6. Suitable conversation. factors of enlightenment (bojjhanga). Ill will There are objects causing aversion; frequently giving unwise attention to them There is the liberation of the heart by lovingkindness; frequently giving wise attention to it 1. Learning how to meditate on lovingkindness; 2. Devoting oneself to the meditation of loving-kindness; 3. Considering that one is the owner and heir of one's actions (kamma); 4. Frequent reflection on it (in the following way): Thus one should consider: "Being angry with another person, what can 1. Rapture, of the factors of absorption (jhananga); 2. Faith, of the spiritual faculties (indriya); 3. Rapture and equanimity, of the factors of enlightenment (bojjhanga).

you do to him? Can you destroy his virtue and his other good qualities? Have you not come to your present state by your own actions, and will also go hence according to your own actions? Anger towards another is just as if someone wishing to hit another person takes hold of glowing coals, or a heated iron-rod, or of excrement. And, in the same way, if the other person is angry with you, what can he do to you? Can he destroy your virtue and your other good qualities? He too has come to his present state by his own actions and will go hence according to his own actions. Like an unaccepted gift or like a handful of dirt thrown against the wind, his anger will fall back on his own head." 5. Noble friendship; 6. Suitable conversation. Sloth and torpor There arises listlessness, lassitude, lazy stretching of the body, drowsiness after meals, mental sluggishness; frequently giving unwise attention to it There is the element of rousing one's energy, the element of exertion, the element of continuous exertion; frequently giving wise attention to it 1. Knowing that overeating is a cause of it; 2. Changing the bodily posture; 3. Thinking of the perception of light; 4. Staying in the open air; 5. Noble friendship; 6. Suitable conversation. 1. The recollection of Death 2. Perceiving the suffering in impermanence 3. Sympathetic joy 4. Contemplation of the spiritual journey 5. How to overcome sleepiness These things, too, are helpful: 1. Applied thought, of the factors of absorptions (jhananga); 2. Energy, of the spiritual faculties (indriya); 3. Investigation of reality, energy and rapture, of the

factors of enlightenment (bojjhanga). 4. When the mind is sluggish, it is not the proper time for cultivating the following factors of enlightenment: tranquillity, concentration and equanimity, because a sluggish mind can hardly be aroused by them. 5. When the mind is sluggish, it is the proper time for cultivating the following factors of enlightenment: investigation of reality, energy and rapture, because a sluggish mind can easily be aroused by them. Restless ness and remorse There is unrest of mind; frequently giving unwise attention to it There is quietude of mind; frequently giving wise attention to it 1. Knowledge of the Buddhist scriptures (Doctrine and Discipline); 2. Asking questions about them; 3. Familiarity with the Vinaya (the Code of Monastic Discipline, and for lay followers, with the principles of moral conduct); 4. Association with those mature in age and experience, who possess dignity, restraint and calm; 5. Noble friendship; 6. Suitable conversation. 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). When the mind is restless it is not the proper time for cultivating the following factors of enlightenment: investigation of the doctrine, energy and rapture, because an agitated mind can hardly be quietened by them. When the mind is restless, it is the proper time for cultivating

the following factors of enlightenment: tranquillity, concentration and equanimity, because an agitated mind can easily be quietened by them. Doubt There are things causing doubt; frequently giving unwise attention to them There are things which are wholesome or unwholesome, blameless or blameworthy, noble or low, and (other) contrasts of dark and bright; frequently giving wise attention to them 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: Firm conviction concerning the Buddha, Dhamma and Sangha. 1. Reflection, of the factors of absorption (jhananga); 2. Wisdom, of the spiritual faculties (indriya); Investigation of reality, of the factors of enlightenment (bojjhanga).

4 stages of bodhi enlightenment are: Arhat or Buddha (depending on school), Anagami, Sakadagami and Sotapanna. This refers to the Ten Fetters: 1. belief in an individual self (Pali: sakkya-dihi) 2. doubt or uncertainty, especially about the teachings (vicikicch) 3. attachment to rites and rituals (slabbata-parmsa) 4. sensual desire (kma-cchando) 5. ill will (vypdo or bypdo) 6. lust for material existence, lust for material rebirth (rpa rga) 7. lust for immaterial existence (arpa rga) 8. pride in self, conceit, arrogance (mno) 9. restlessness, distraction, anxiety (uddhacca) 10.ignorance (avijj)

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