hindrances – Daily Sutta Reading

AN 10.12 Pañcaṅgasutta: Five Factors

“Bhikkhus, a bhikkhu who has abandoned five factors and possesses five factors is called, in this Dhamma and discipline, a supreme person who is consummate and has completely lived the spiritual life.

“And how has a bhikkhu abandoned five factors? Here, a bhikkhu has abandoned

sensual desire,
ill will,
dullness and drowsiness,
restlessness and remorse, and
doubt.

It is in this way that a bhikkhu has abandoned five factors.

“And how does a bhikkhu possess five factors?

Here, a bhikkhu possesses the aggregate of virtuous behavior of one beyond training,
the aggregate of concentration of one beyond training,
the aggregate of wisdom of one beyond training,
the aggregate of liberation of one beyond training, and
the aggregate of the knowledge and vision of liberation of one beyond training.

It is in this way that a bhikkhu possesses five factors.

“When a bhikkhu has abandoned these five factors and possesses these five factors, he is called, in this Dhamma and discipline, a supreme person who is consummate and complete in living the spiritual life.”

When sensual desire and ill will,
dullness and drowsiness,
restlessness, and doubt are
totally absent in a bhikkhu;
when one like this possesses
the virtue and concentration
of one beyond training,
and similar liberation and knowledge;
possessing five factors
and having removed five factors,
he is truly called a consummate one
in this Dhamma and discipline.

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SN 45.177 Nīvaraṇasutta: Hindrances

“Bhikkhus, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. These are the five hindrances. This Noble Eightfold Path is to be developed for direct knowledge of these five hindrances, for the full understanding of them, for their utter destruction, for their abandoning.”

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AN 5.51 Āvaraṇa Sutta: Obstacles

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said: “These five are obstacles, hindrances that overwhelm awareness and weaken discernment. Which five?

“Sensual desire is an obstacle, a hindrance that overwhelms awareness and weakens discernment. Ill will… Sloth & drowsiness… Restlessness & anxiety… Uncertainty is an obstacle, a hindrance that overwhelms awareness and weakens discernment. These are the five obstacles, hindrances that overwhelm awareness and weaken discernment. And when a monk has not abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is without strength and weak in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision—that is impossible.

“Suppose there were a river, flowing down from the mountains—going far, its current swift, carrying everything with it—and a man would open channels leading away from it on both sides, so that the current in the middle of the river would be dispersed, diffused, & dissipated; it wouldn’t go far, its current wouldn’t be swift, and it wouldn’t carry everything with it. In the same way, when a monk has not abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is without strength and weak in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision—that is impossible.

“Now, when a monk has abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is strong in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision—that is possible.

“Suppose there were a river, flowing down from the mountains—going far, its current swift, carrying everything with it—and a man would close the channels leading away from it on both sides, so that the current in the middle of the river would be undispersed, undiffused, & undissipated; it would go far, its current swift, carrying everything with it. In the same way, when a monk has abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is strong in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision—that is possible.”

Read this translation of Aṅguttara Nikāya 5.51 Āvaraṇa Sutta. Obstacles by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.52 Akusalarāsisutta: A Heap

“Bhikkhus, saying ‘a heap of the unwholesome,’ it is about the five hindrances that one could rightly say this. For the five hindrances are a complete heap of the unwholesome. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of dullness and drowsiness, the hindrance of restlessness and remorse, and the hindrance of doubt. Bhikkhus, saying ‘a heap of the unwholesome,’ it is about these five hindrances that one could rightly say this. For these five hindrances are a complete heap of the unwholesome.”

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Iti 111 Sampannasīlasutta: Accomplishment in Ethics

This was said by the Buddha, the Perfected One: that is what I heard.

“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.

When you’ve done this, what more is there to do?

Suppose a mendicant has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when walking.

Suppose a mendicant has got rid of desire and ill will while standing …

sitting …

or when lying down while awake. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when lying down while awake.”

The Buddha spoke this matter. On this it is said:

“Carefully walking, carefully standing,
carefully sitting, carefully lying;
a mendicant carefully bends their limbs,
and carefully extends them.

Above, below, all round,
as far as the earth extends;
they scrutinize the rise and fall
of phenomena such as the aggregates.

Meditating diligently like this,
peaceful, not restless,
training in what leads to serenity of heart,
always staying mindful;
they call such a mendicant
‘always determined’.”

This too is a matter that was spoken by the Blessed One: that is what I heard.

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DN 10 From… Subhasutta: With Subha

[NOTE: Today’s selection is from a much longer sutta. If you would like to read this in the context of that sutta, you can start here.]

…When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence.

Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

Suppose a man who has gotten into debt were to apply himself to work, 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 mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing.

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.

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.…

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SN 46.33 Upakkilesasutta: Corruptions

“Bhikkhus, there are these five corruptions of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. What five? Iron is a corruption of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. Copper is a corruption of gold … Tin is a corruption of gold … Lead is a corruption of gold … Silver is a corruption of gold.… These are the five corruptions of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work.

“So too, bhikkhus, there are these five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. What five? Sensual desire is a corruption of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. Ill will is a corruption of the mind … Sloth and torpor are a corruption of the mind … Restlessness and remorse are a corruption of the mind … Doubt is a corruption of the mind…. These are the five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints.”

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AN 3.121 Dutiyasoceyyasutta: Purity (2nd)

“Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind.

And what is purity of body? It’s when a mendicant doesn’t kill living creatures, steal, or have sex. This is called ‘purity of body’.

And what is purity of speech? It’s when a mendicant doesn’t use speech that’s false, divisive, harsh, or nonsensical. This is called ‘purity of speech’.

And what is purity of mind?

It’s when a mendicant who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.

When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.

When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

This is called ‘purity of mind’.

These are the three kinds of purity.

Purity of body, purity of speech,
and undefiled purity of heart.
A pure person, blessed with purity,
has washed off all bad things, they say.”

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AN 5.193 Saṅgāravasutta: With Saṅgārava

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Saṅgārava sat down to one side, and said to the Buddha:

“What is the cause, worthy Gotama, what is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced? And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?”

“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not heated by a fire, boiling and bubbling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not stirred by the wind, churning, swirling, and rippling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. And this is why sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced.”

“Excellent, worthy Gotama! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

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SN 46.2 Kāyasutta: The Body

At Savatthī. “Bhikkhus, just as this body, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.

“And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the sign of the beautiful: frequently giving careless attention to it is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.

“And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will? There is, bhikkhus, the sign of the repulsive: frequently giving careless attention to it is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.

“And what, bhikkhus, is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor? There are, bhikkhus, discontent, lethargy, lazy stretching, drowsiness after meals, sluggishness of mind: frequently giving careless attention to them is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor.

“And what, bhikkhus, is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse? There is, bhikkhus, unsettledness of mind: frequently giving careless attention to it is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse.

“And what, bhikkhus, is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt? There are, bhikkhus, things that are the basis for doubt: frequently giving careless attention to them is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt.

“Just as this body, bhikkhus, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.

“Bhikkhus, just as this body, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the seven factors of enlightenment, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of mindfulness? There are, bhikkhus, things that are the basis for the enlightenment factor of mindfulness: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of mindfulness.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states? There are, bhikkhus, wholesome and unwholesome states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of the arisen enlightenment factor of energy? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of the arisen enlightenment factor of energy.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfilment by development of the arisen enlightenment factor of rapture? There are, bhikkhus, things that are the basis for the enlightenment factor of rapture: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfilment by development of the arisen enlightenment factor of rapture.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity of mind: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration? There are, bhikkhus, the sign of serenity, the sign of nondispersal: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity? There are, bhikkhus, things that are the basis for the enlightenment factor of equanimity: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity.

“Just as this body, bhikkhus, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too these seven factors of enlightenment, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.”

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DN 13 From… Tevijjasutta: Experts in the Three Vedas

“…Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. Standing on the near shore, they’d call out to the far shore, ‘Come here, far shore! Come here, far shore!’

What do you think, Vāseṭṭha? Would the far shore of the Aciravatī river come over to the near shore because of that man’s call, request, desire, or expectation?”

“No, Master Gotama.”

“In the same way, Vāseṭṭha, the brahmins proficient in the three Vedas proceed having given up those things that make one a true brahmin, and having undertaken those things that make one not a true brahmin. Yet they say: ‘We call upon Indra! We call upon Soma! We call upon Varuṇa! We call upon Īsāna! We call upon the Progenitor! We call upon Brahmā! We call upon Mahinda! We call upon Yama!’

So long as they proceed in this way it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.

Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. But while still on the near shore, their arms are tied tightly behind their back with a strong chain.

What do you think, Vāseṭṭha? Could that person cross over to the far shore?”

“No, Master Gotama.”

“In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the training of the Noble One. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the Noble One. The brahmins proficient in the three Vedas enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. So long as they enjoy them it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.

Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. But they’d lie down wrapped in cloth from head to foot.

What do you think, Vāseṭṭha? Could that person cross over to the far shore?”

“No, Master Gotama.”

“In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One.

The brahmins proficient in the three Vedas are obstructed, hindered, encased, and shrouded by these five hindrances. So long as they are so obstructed it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.…”

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MN 39 From… Mahāassapurasutta: The Longer Discourse at Assapura

[This is an excerpt from a discourse where the Buddha is detailing the full path to enlightenment.]

…What more is there to do? Take a mendicant who frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

Suppose a person was sick, suffering, and 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 there was a person with wealth and property who was traveling along a desert road. But after some time they crossed over the desert, safe and sound, with no loss of wealth. 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 mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing. 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.…

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SN 46.39 Rukkhasutta: Trees

“Bhikkhus, there are huge trees with tiny seeds and huge bodies, encirclers of other trees, and the trees which they encircle become bent, twisted, and split. And what are those huge trees with tiny seeds and huge bodies? The assattha, the banyan, the pilakkha, the udumbara, the kacchaka, and the kapitthana: these are those huge trees with tiny seeds and huge bodies, encirclers of other trees, and the trees which they encircle become bent, twisted, and split. So too, bhikkhus, when some clansman here has left behind sensual pleasures and gone forth from the household life into homelessness, he becomes bent, twisted, and split because of those same sensual pleasures, or because of others worse than them.

“These five, bhikkhus, are obstructions, hindrances, encirclers of the mind, weakeners of wisdom. What five? Sensual desire is an obstruction, a hindrance encircling the mind, a weakener of wisdom. Ill will … Sloth and torpor … Restlessness and remorse … Doubt is an obstruction … a weakener of wisdom. These are the five obstructions, hindrances, encirclers of the mind, weakeners of wisdom.

“These seven factors of enlightenment, bhikkhus, are nonobstructions, nonhindrances, nonencirclers 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 is a nonobstruction … The enlightenment factor of discrimination of states … The enlightenment factor of energy … The enlightenment factor of rapture … The enlightenment factor of tranquillity … The enlightenment factor of concentration … The enlightenment factor of equanimity is a nonobstruction.… These seven factors of enlightenment are nonobstructions, nonhindrances, nonencirclers of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation.”

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SN 46.38 Anīvaraṇasutta: Without Hindrances

“When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion the five hindrances are not present in him; on that occasion the seven factors of enlightenment go to fulfilment by development.

“And what are the five hindrances that are not present on that occasion? The hindrance of sensual desire is not present on that occasion; the hindrance of ill will … the hindrance of sloth and torpor … the hindrance of restlessness and remorse … the hindrance of doubt is not present on that occasion. These are the five hindrances that are not present on that occasion.

“And what are the seven factors of enlightenment that go to fulfilment by development on that occasion? The enlightenment factor of mindfulness goes to fulfilment by development on that occasion…. the enlightenment factor of discrimination of states … the enlightenment factor of energy … the enlightenment factor of rapture … the enlightenment factor of tranquillity … the enlightenment factor of concentration …The enlightenment factor of equanimity goes to fulfilment by development on that occasion. These are the seven factors of enlightenment that go to fulfilment by development on that occasion.

“When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion these five hindrances are not present in him; on that occasion these seven factors of enlightenment go to fulfilment by development.”

Read this translation of Saṁyutta Nikāya 46.38 Anīvaraṇasutta: Without Hindrances by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net.

AN 5.51 Āvaraṇasutta: Obstacles

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

“Venerable sir!” those bhikkhus replied. The Blessed One said this:

“Bhikkhus, there are these five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom. What five?

(1) Sensual desire is an obstruction, a hindrance, an encumbrance of the mind, a state that weakens wisdom.
(2) Ill will …
(3) Dullness and drowsiness …
(4) Restlessness and remorse …
(5) Doubt is an obstruction, a hindrance, an encumbrance of the mind, a state that weakens wisdom.

These are the five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom.

“Bhikkhus, without having abandoned these five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom, it is impossible that a bhikkhu, with his powerless and feeble wisdom, might know his own good, the good of others, or the good of both, or realize a superhuman distinction in knowledge and vision worthy of the noble ones. Suppose a river were flowing down from a mountain, traveling a long distance, with a swift current, carrying along much flotsam. Then, on both of its banks, a man would open irrigation channels. In such a case, the current in the middle of the river would be dispersed, spread out, and divided, so that the river would no longer travel a long distance, with a swift current, carrying along much flotsam. So too, without having abandoned these five obstructions … it is impossible that a bhikkhu … might realize a superhuman distinction in knowledge and vision worthy of the noble ones.

“But, bhikkhus, having abandoned these five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom, it is possible that a bhikkhu, with his powerful wisdom, might know his own good, the good of others, and the good of both, and realize a superhuman distinction in knowledge and vision worthy of the noble ones. Suppose a river were flowing down from a mountain, traveling a long distance, with a swift current, carrying along much flotsam. Then a man would close up the irrigation channels on both of its banks. In such a case, the current in the middle of the river would not be dispersed, spread out, and divided, so that the river could travel a long distance, with a swift current, carrying along much flotsam. So too, having abandoned these five obstructions … it is possible that a bhikkhu … might realize a superhuman distinction in knowledge and vision worthy of the noble ones.”

Read this translation of Aṅguttara Nikāya 5.51 Āvaraṇasutta: Obstacles by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org. Or listen on SC-Voice.net.

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