The Five Mental Hindrances and Their Conquest
Selected Texts from the Pali Canon and the Commentaries
compiled and translated by
Nyanaponika Thera
© 1994
Contents
Introduction
The Five Hindrances
I. General Texts
II. The Hindrances Inpidually
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:
AN .... Anguttara Nikaya
MN .... Majjhima Nikaya
SN .... Samyutta Nikaya
Vism .... Visuddhimagga
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:
Sensual desire (kamacchanda),
Ill-will (byapada),
Sloth and torpor (thina-middha),
Restlessness and remorse (uddhacca-kukkucca),
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 …
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