{"id":1200,"date":"2025-08-06T16:30:16","date_gmt":"2025-08-06T13:30:16","guid":{"rendered":"https:\/\/samatha-vipassana.com\/?p=1200"},"modified":"2025-08-08T07:52:22","modified_gmt":"2025-08-08T04:52:22","slug":"panca-nivaranani-five-hindrances","status":"publish","type":"post","link":"https:\/\/samatha-vipassana.com\/en\/article\/panca-nivaranani-five-hindrances\/","title":{"rendered":"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: Five Hindrances"},"content":{"rendered":"<p class=\"has-text-align-right\"><em>Venerable Rakwane Gnanaseeha Thera<\/em><\/p>\n\n\n\n<p>Version in Russian:&nbsp;<a href=\"https:\/\/samatha-vipassana.com\/en\/article\/panca-nivaranani\/\">Pa\u00f1ca n\u012bvara\u1e47\u0101ni: \u043f\u044f\u0442\u044c \u043f\u043e\u043c\u0435\u0445<\/a><\/p>\n\n\n\n<p><div class=\"nav\"><strong> Navigation:<\/strong><\/div>\n<ul>\n<li><a href=\"#introduction\">Introduction<\/a><\/li>\n<li><a href=\"#kamacchanda\">K\u0101macchanda: the thirst for sensual pleasures<\/a><\/li>\n<li><a href=\"#vyapada\">Vy\u0101p\u0101da: ill will<\/a><\/li>\n<li><a href=\"#thinamiddha\">Th\u012bna-middha: laziness and apathy<\/a><\/li>\n<li><a href=\"#uddhaccakukkucca\">Uddhacca-kukkucca: restlessness and worry<\/a><\/li>\n<li><a href=\"#vicikiccha\">Vicikicch\u0101: doubt and skepticism<\/a><\/li>\n<li><a href=\"#examples\">Explanation and Examples<\/a><\/li>\n<li><a href=\"#memo\">Reminder on the Five Hindrances<\/a><\/li>\n<li><a href=\"#additional\">Additional materials<\/a><\/li>\n<\/ul>\n<\/div><\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>\u201cBhikkhus, 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 \u2026 Tin is a corruption of gold \u2026 Lead is a corruption of gold \u2026 Silver is a corruption of gold.\u2026 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.<\/em><\/p>\n\n\n\n<p><em>\u201cSo 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 \u2026 Sloth and torpor are a corruption of the mind \u2026 Restlessness and remorse are a corruption of the mind \u2026 Doubt is a corruption of the mind\u2026. 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.\u201d<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/sn46.33\/en\/bodhi?lang=en\">Upakkilesasutta: Corruptions (SN 46.33),<\/a><br><a href=\"https:\/\/suttacentral.net\/sn46.33\/en\/bodhi?lang=en\">translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>\u201cBhikkhus, 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 \u2026 (3) Dullness and drowsiness \u2026 (4) Restlessness and remorse \u2026 (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.<\/em><\/p>\n\n\n\n<p><em>\u201cBhikkhus, 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 \u2026 it is impossible that a bhikkhu \u2026 might realize a superhuman distinction in knowledge and vision worthy of the noble ones.<\/em><\/p>\n\n\n\n<p><em>\u201cBut, 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 \u2026 it is possible that a bhikkhu \u2026 might realize a superhuman distinction in knowledge and vision worthy of the noble ones.\u201d<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/an5.51\/en\/bodhi?lang=en\">\u0100vara\u1e47asutta: Obstructions (AN 5.51),<\/a><br><a href=\"https:\/\/suttacentral.net\/an5.51\/en\/bodhi?lang=en\">translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n<br \/>\n\n\n<section id=\"introduction\">\n\n\n<h2 class=\"wp-block-heading\">Introduction<\/h2>\n\n\n\n<p>When we enter retreat or simply sit down to meditate, one could say that a war begins. Let us examine: what kind of war is this and who our enemies are; let us become acquainted with them.<\/p>\n\n\n\n<p>Previously, we only knew that something was wrong, that something didn\u2019t feel right. That\u2019s why you are here. If everything had been fine for you \u2014 if everything had been good \u2014 you wouldn\u2019t have come here; you simply wouldn\u2019t have needed this. So something was indeed amiss. And that is why we are here, which is why we have begun this war.<\/p>\n\n\n\n<p>The theme of today\u2019s sermon is <em>pa\u00f1ca n\u012bvara\u1e47\u0101ni<\/em> \u2014 the five hindrances. These five hindrances prevent us from developing our mind, prevent us from being happy, prevent us from seeing reality, and prevent us from attaining <em>Nibb\u0101na<\/em>.<\/p>\n\n\n\n<p>N\u012bvara\u1e47a is something that closes off. Pa\u00f1ca n\u012bvara\u1e47\u0101ni are the five hindrances that close reality off from us. One could say that these five hindrances are our enemies. But we don\u2019t all perceive these hindrances as our enemies: we take them for our friends, for our helpers, and therein lies the problem. First and foremost, we must realize that they are not our friends \u2014 they obstruct us. Today\u2019s Dhamma-desana is devoted to this.<\/p>\n\n\n<\/section>\n<section id=\"kamacchanda\">\n\n\n<h2 class=\"wp-block-heading\">K\u0101macchanda<\/h2>\n\n\n\n<p>The first hindrance is <em>k\u0101macchanda n\u012bvara\u1e47a<\/em>: the thirst for sensual pleasures.<\/p>\n\n\n\n<p>&#171;<em>K\u0101ma<\/em>&#187; is what we want to see, what we want to hear, what we want to smell, what we want to taste (experience flavor), what we want to touch (sense tactile objects). All of this is called &#171;<em>k\u0101ma<\/em>&#187; in Pali. All of these attract us.<\/p>\n\n\n\n<p>When we see something beautiful, we want to see it again; when we taste something delicious, we want to taste it again, and so on. In <em>k\u0101ma<\/em> there is this quality \u2014 it seems to pull us toward itself; it\u2019s attractive to us. The same applies to sounds, smells, and tactile sensations.<\/p>\n\n\n\n<p>Usually in English, the word \u201c<em>k\u0101ma<\/em>\u201d is translated as \u201csensual pleasures\u201d: that which brings pleasure, an object of sensual enjoyment. These are all the pleasures we gain through our sense faculties. <em>K\u0101macchanda<\/em> is the desire for sensual pleasures.<\/p>\n\n\n\n<p>What are sensual desires, and how should we view them? We must see them as our enemy. Look: when you meditate, what hinders you? What prevents you from sitting still? Thoughts and memories. Often these are pleasant memories or pleasant plans for the future. It is actually very difficult to recognize what these really are.<\/p>\n\n\n\n<p>Perhaps you think about how you will meditate every day from now on, or you feel the desire to build a temple in your town so that retreats can be held there. Thoughts and plans for the future continually arise in our minds. And there is always some craving for a pleasant feeling embedded in them.<\/p>\n\n\n\n<p>Right now, as you sit, you may feel uncomfortable on your cushion. You think, \u201cIt would be good to have another cushion, one more comfortable.\u201d \u201cIt would be nice to have tea or coffee now.\u201d \u201cIt would be better if there were different retreat food \u2014 something more familiar, less spicy.\u201d Thoughts continuously surface, desires constantly arise, and they prevent us from observing the object of mindfulness. We keep getting distracted by them, and we don\u2019t know how to move beyond this.<\/p>\n\n\n\n<p>K\u0101macchanda n\u012bvara\u1e47a is like a kind of hunger that can never be satisfied. Think about it: no matter how much we look, how much we hear, how much we touch, it\u2019s still not enough. We want to see more, hear more, touch more.<\/p>\n\n\n\n<p>How much do we lack this? Even during a 10-day retreat, we cannot step away from this and be calm. Not even for a single day can we completely detach from <em>k\u0101ma<\/em> desires. Not even for thirty minutes of meditation. Not even for one minute! Something is constantly being remembered, remembered, remembered, and plans keep arising in the mind, arising, arising. And we cannot be calm. We believe that this will bring us happiness. But in reality, it is not so: this is a hunger that cannot be satisfied.<\/p>\n\n\n\n<p>If this first hindrance remains active in our mind, we will have no peace \u2014 neither now nor later. It is like a sickness. Everyone has this sickness. Think: has anyone ever died thinking, \u201cI had enough of everything; I saw enough, heard enough, felt enough; I don\u2019t need any more\u201d? Everyone wants to see more, hear more, feel more. Everyone wants to continue experiencing. An unenlightened person never reaches satiation.<\/p>\n\n\n\n<p>When you sit and meditate and notice your thoughts, if something pleasant arises in your mind \u2014 if you desire something pleasant \u2014 see it as your enemy. This is the first hindrance: <em>k\u0101macchanda n\u012bvara\u1e47a<\/em>.<\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>Brahmin, when one dwells with a mind obsessed by sensual lust, overwhelmed by sensual lust, and one does not understand as it really is the escape from arisen sensual lust, on that occasion one neither knows nor sees as it really is one\u2019s own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.<\/em><\/p>\n\n\n\n<p><em>Suppose, brahmin, there is a bowl of water mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by sensual lust \u2026 \u2026 on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/sn46.55\/en\/bodhi?lang=en\">Sa\u1e45g\u0101ravasutta: Sa\u1e45garava (SN 46.55),<\/a><br><a href=\"https:\/\/suttacentral.net\/sn46.55\/en\/bodhi?lang=en\">translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n<br \/>\n\n\n<\/section>\n<section id=\"vyapada\">\n\n\n<h2 class=\"wp-block-heading\">Vy\u0101p\u0101da<\/h2>\n\n\n\n<p>The second hindrance: <em>vy\u0101p\u0101da <\/em>\u2014 ill will, aversion<\/p>\n\n\n\n<p>Remember when I asked you what hinders you during meditation, you answered: mosquitoes, pain in the legs, pain in the back, uncomfortable cushions, certain sounds \u2014 so many unpleasant things.<\/p>\n\n\n\n<p>But think: where are there no sounds? Can we find such a place? We are now far from the city\u2014in the mountains. Rarely does a bus pass by on a distant road \u2014 there are no other human sounds here. Sometimes animals cry out, birds sing. Yet there are still sounds. There is no place without sounds. And even if there were no external sounds, our mind will \u201csound,\u201d and we will hear it.<\/p>\n\n\n\n<p>But in reality, sounds do not disturb us. Neither mosquitoes, nor monkeys, nor people, nor sounds disturb us. What hinders us is the arising desire in the mind for these things not to be. That ill will is what obstructs us. This is the second hindrance: <em>vy\u0101p\u0101da <\/em>\u2014 ill will, aversion.<\/p>\n\n\n\n<p>But in reality, we do not see this ill will. We do not see reality; we do not see ill will exactly as it is \u2014 as ill will. Instead, we see some sound, or some animals, people, or events. But we do not see our own mind in which this ill will arises!<\/p>\n\n\n\n<p>Ill will is a very subtle hindrance; it arises as very subtle thoughts. It is essential for us to learn to see the hindrances as they truly are: to see a hindrance as a hindrance.<\/p>\n\n\n\n<p>To recognize ill will as ill will \u2014 not as problems in the world: not as bad people, bothersome animals, unpleasant weather, and so on. The real problem is not any of these external things; the real problem is <em>pa\u00f1ca n\u012bvara\u1e47\u0101ni<\/em> in our own mind.<\/p>\n\n\n\n<p>For example, we\u2019re sitting and meditating. We feel that our leg hurts. It&#8217;s unpleasant. And whenever something is unpleasant, the mind immediately reacts with a desire for it to go away. Instantly, the mind starts thinking: \u201cHow much time is left?\u201d, \u201cMaybe I should change my posture,\u201d \u201cIs it time to move yet?\u201d \u2014 and so on. A lot of unwholesome thoughts arise, and they disturb our peace; they obscure the calm. All of this is the second hindrance: <em>vy\u0101p\u0101da n\u012bvara\u1e47a<\/em> \u2014 the hindrance of ill will.<\/p>\n\n\n\n<p>In reality, pain is not an obstacle to meditation. It only seems to us that it\u2019s getting in the way \u2014 but that\u2019s not actually the case. There are stories in the Canon where monks took pain itself as the object of meditation, as the object of mindfulness \u2014 and through that, they attained arahantship: full awakening, final liberation.<\/p>\n\n\n\n<p>There was a monk who was about to be killed by bandits. He asked them for one more day. The bandits were afraid he might run away during that time, so to prove he wouldn\u2019t escape, he picked up a large rock and broke his own legs. Seeing that, they granted him the extra day. He meditated on the pain \u2014 pain became his object of mindfulness. And not only did he find peace \u2014 by sunrise, he had become an arahant! He had realized <em>Nibb\u0101na<\/em>.<\/p>\n\n\n\n<br \/>\n\n\n\n<p class=\"has-text-align-center\"><em>I broke the bones of both my legs<br>To give the pledge you asked from me.<br>I am revolted and ashamed<br>At death accompanied by greed.<br>\u201cAnd after I had thought on this,<br>And wisely then applied insight,<br>When the sun rose and shone on me,<br>I had become an Arahant\u201d<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\">Majjhima Nik\u00e1ya Atthakath\u00e1 (Papa\u00f1ca-s\u00fadan\u00ec), 233,<br>translation by Ven. Nyanamoli Thera<\/p>\n\n\n\n<br \/>\n\n\n\n<p>We can understand that pain doesn\u2019t actually get in our way. Pain, in reality, is just a sensation. A sensation arises due to contact \u2014 and there are countless sensations throughout the body. But we select a certain cluster of these sensations and say: these sensations \u2014 I don\u2019t want them. Let them go away.<\/p>\n\n\n\n<p>But pain and discomfort arise due to causes, and they won\u2019t simply go away just because we want them to. So in truth, what disturbs us is not the pain itself, but the aversion to that pain and discomfort.<\/p>\n\n\n\n<p>It is the ill will \u2014 the <em>vy\u0101p\u0101da<\/em> \u2014 that arises in the mind, that gets in the way. That is why the second enemy is ill will \u2014 <em>vy\u0101p\u0101da<\/em>.<\/p>\n\n\n\n<p>There are several levels of ill will.<\/p>\n\n\n\n<p>The first is aversion: we don\u2019t want something; we want it to be gone; we dislike it. It could be a sound, a bodily sensation, a mental image, a smell, a person \u2014 anything we don\u2019t want to be present. Even boredom is a subtle form of aversion \u2014 a low-level manifestation of it.<\/p>\n\n\n\n<p>The second level is anger.<\/p>\n\n\n\n<p>Let\u2019s say yesterday someone left the door to the meditation hall open, and during the night a dog came in with her puppies. So in the morning, the place was very dirty. But just the day before, you had cleaned everything thoroughly and washed away all the mess. And now, every day dogs come in, and every time the hall is dirty again, it smells bad. What arises in the mind?<\/p>\n\n\n\n<p>First of all \u2014 aversion: the thought that the dirt and bodily waste shouldn\u2019t be here \u2014 that kind of thought may appear. But if this mental state continues \u2014 due to unwise reflection, due to attention directed in an unskillful way \u2014 then anger arises in the mind. It grows slowly, gradually, but it develops. \u201cWho left the door open?\u201d \u201cWhy are these dogs even living here?\u201d<\/p>\n\n\n\n<p>The third level is hatred.<\/p>\n\n\n\n<p>The fourth level is revenge. We hold on to hatred in the mind and wait for the chance to punish someone someday. And revenge \u2014 it\u2019s truly bad, it brings us great harm. It causes great suffering to ourselves. Sometimes people even say: \u201cIf I can\u2019t punish you in this life, I\u2019ll find you in the next lives to take revenge.\u201d All of this is because of hatred! Because of hatred, people forget what immense suffering they themselves will have to experience. People completely forget this!<\/p>\n\n\n\n<p>When there is anger in the mind \u2014 we see nothing. Anger hides everything from us! We forget who we are, we forget where we are, whom we\u2019re speaking to, and who is around us. All of this is because of hatred, because of anger.<\/p>\n\n\n\n<p>Imagine an angry dog that\u2019s ready to attack, or a furious snake, or an enraged person \u2014 they are all the same! An angry snake makes a sound, a hissing, showing how angry it is \u2014 \u201cI\u2019m going to bite you now.\u201d<\/p>\n\n\n\n<p>An angry dog does the same. It barks, showing: \u201cDon\u2019t come closer, I\u2019ll tear you apart.\u201d And the same with an angry person \u2014 they show their anger, they show: \u201cI\u2019m going to hit you now,\u201d or \u201cI\u2019m going to kill you.\u201d When there is anger in the mind, it doesn\u2019t matter who we are \u2014 humans or animals \u2014 we are all the same.<\/p>\n\n\n\n<p>If someone had that level of anger \u2014 such a person wouldn\u2019t be able to stay here even for a single day. They would definitely leave. And here, that level of ill will does not arise. What arises here is aversion, unpleasantness, a tiny-tiny anger. That also needs to be seen: filth is filth. A lot of filth or a little \u2014 it still stinks, dirt is still dirt. It needs to be removed, it needs to be cleaned. This is the second hindrance \u2014 <em>vy\u0101p\u0101da<\/em>, ill will.<\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>Just as, mendicants, even a little bit of fecal matter still stinks, so too I don\u2019t approve of even a little bit of continued existence, not even as long as a finger-snap.<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/an1.328\/en\/sujato?lang=en\">AN 1.328, translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n<br \/>\n\n\n\n<p>You can observe yourself: what is it like when there is ill will in the mind? Is it pleasant or not? How does the body feel when there is ill will in the mind? Because if you look carefully, who suffers the most from ill will? It\u2019s ourselves! We need to think about this very carefully, to study it closely, to look at ourselves. This way, little by little, we can train our mind. Showing it how much harm ill will causes to me and others, how good it feels when ill will fades away. We need to learn to see that this is our enemy.<\/p>\n\n\n\n<p>In short, when we think about something pleasant, that is <em>k\u0101macchanda<\/em> \u2014 the craving for sensual pleasures; and when we think about something unpleasant, that is <em>vy\u0101p\u0101da<\/em> \u2014 ill will.<\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>Again, brahmin, when one dwells with a mind obsessed by ill will, overwhelmed by ill will, and one does not understand as it really is the escape from arisen ill will, on that occasion one neither knows nor sees as it really is one\u2019s own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.<\/em><\/p>\n\n\n\n<p><em>Suppose, brahmin, there is a bowl of water being heated over a fire, bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by ill will \u2026 on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/sn46.55\/en\/bodhi?lang=en\">Sa\u1e45g\u0101ravasutta: Sa\u1e45garava (SN 46.55),<\/a><br><a href=\"https:\/\/suttacentral.net\/sn46.55\/en\/bodhi?lang=en\">translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n<br \/>\n\n\n<\/section>\n<section id=\"thinamiddha\">\n\n\n<h2 class=\"wp-block-heading\">Th\u012bna-middha<\/h2>\n\n\n\n<p>The third hindrance is <em>th\u012bna-middha<\/em>: dullness and drowsiness, laziness and apathy \u2014 a state like that.<\/p>\n\n\n\n<p>This is a very serious enemy. When <em>th\u012bna-middha<\/em> takes hold of us, we don\u2019t see it \u2014 because when it comes, the first thing it shuts down is our mindfulness, awareness. When th\u012bna-middha comes, mindfulness disappears. And when we have no alertness, no awareness \u2014 we don\u2019t know what is happening to us. We don\u2019t know how we\u2019re sitting, what our posture is, whether we\u2019re asleep or not \u2014 we won\u2019t notice anything. That\u2019s why this enemy must be seen at the very beginning: while we still have alertness, while we still have awareness. When we feel: here comes <em>th\u012bna-middha<\/em>, here comes drowsiness and laziness \u2014 we must immediately recognize it and immediately take action.<\/p>\n\n\n\n<p>What should we do? We can change the meditation object \u2014 for example, switch to loving-kindness, or to recollection of death. Or we can practice walking meditation. We can wash our face with cold water. We can rub our ears strongly, or meditate with eyes open for a short time, or look at a bright light \u2014 all of this helps.<\/p>\n\n\n\n<p>What\u2019s good about group meditations? When <em>th\u012bna-middha<\/em> comes to us, thoughts immediately arise: \u201cI can\u2019t sleep now, I can\u2019t leave now.\u201d And <em>viriya<\/em> \u2014 diligence \u2014 arises within us.<\/p>\n\n\n\n<p>Also, if you\u2019re truly tired \u2014 for example, you\u2019ve been traveling, you were on a plane, you didn\u2019t get enough sleep \u2014 then you simply need to rest, you need to sleep. The Buddha taught the Middle Way, and it\u2019s important for us not to fall into extremes. We need to see ourselves clearly. If there is exhaustion, the wise decision is to rest and get enough sleep \u2014 and then meditate calmly after that, instead of torturing ourselves. It\u2019s very important for us to learn not to strain ourselves. Not to give everything up \u2014 but also not to push ourselves too hard, not to strain ourselves.<\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>Again, brahmin, when one dwells with a mind obsessed by sloth and torpor, overwhelmed by sloth and torpor, and one does not understand as it really is the escape from arisen sloth and torpor, on that occasion one neither knows nor sees as it really is one\u2019s own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.<\/em><\/p>\n\n\n\n<p><em>Suppose, brahmin, there is a bowl of water covered over with water plants and algae. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by sloth and torpor \u2026 on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/sn46.55\/en\/bodhi?lang=en\">Sa\u1e45g\u0101ravasutta: Sa\u1e45garava (SN 46.55),<\/a><br><a href=\"https:\/\/suttacentral.net\/sn46.55\/en\/bodhi?lang=en\">translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n<br \/>\n\n\n<\/section>\n<section id=\"uddhaccakukkucca\">\n\n\n<h2 class=\"wp-block-heading\">Uddhacca-kukkucca<\/h2>\n\n\n\n<p>The fourth hindrance is <em>uddhacca-kukkucca<\/em>: restlessness (agitation) and worry, remorse, regret.<\/p>\n\n\n\n<p>What is restlessness of the mind, how can we recognize it? When there is restlessness in the mind, we actually don\u2019t know what we\u2019re thinking about: one thing comes to mind, then another, then a third. \u201cI want to walk, I want to sit, I want to stand\u2026\u201d We can\u2019t do anything \u2014 the mind is not calm. The Buddha compares it to a fish on dry land: the mind can&#8217;t do anything and flails about uselessly.<\/p>\n\n\n\n<br \/>\n\n\n\n<p class=\"has-text-align-center\"><em>Like a fish pulled from the sea<br>and cast upon the shore,<br>this mind flounders about,<br>trying to throw off M\u0101ra\u2019s dominion.<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/dhp33-43\/en\/sujato?lang=en\">Cittavagga: The Chapter about the Mind (Dhammapada 343),<\/a><br><a href=\"https:\/\/suttacentral.net\/dhp33-43\/en\/sujato?lang=en\">translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n<br \/>\n\n\n\n<p>One of the causes of this is worry and regret \u2014 the mind is troubled. It worries about having done something wrong, said something wrong, forgotten something, or failed to do what should have been done. It is said that the main cause of this is breaking precepts. For example, if a person killed an animal \u2014 and they know that this is an unwholesome action \u2014 they will later regret it. And the same applies to the other precepts.<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ol class=\"wp-block-list\">\n\n<li>the precept not to kill;<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n\n\n<ol class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ol class=\"wp-block-list\">\n<li>the precept not to take what is not given voluntarily;<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n\n\n<ol class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ol class=\"wp-block-list\">\n<li>the precept not to commit sexual misconduct;<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n\n\n<ol class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ol class=\"wp-block-list\">\n<li>the precept not to lie;<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n\n\n<ol class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ol class=\"wp-block-list\">\n<li>the precept not to consume alcohol and substances that cloud the mind.<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n\n\n\n\n<p>Right now you have undertaken the precepts and are keeping them, but still some worries arise \u2014 regrets about past events. It might be regret about something you did or said in the past: a year ago, five years ago, twenty years ago, or even in childhood. It doesn\u2019t matter when it was \u2014 these memories are disturbing you now.<\/p>\n\n\n\n<p>What should we do about this? And what do you think \u2014 are such worries helpful or not?<\/p>\n\n\n\n<p>How can you fix something you did a long time ago? You can notice it \u2014 but still, it comes up again and again. You can tell someone about it, confess to someone \u2014 but still, the worries will remain.<\/p>\n\n\n\n<p>The problem is that we think: \u201cI did this.\u201d \u201cHow could I have done that?\u201d, \u201cHow could I have said that?\u201d, \u201cHow could I have forgotten that?\u201d<\/p>\n\n\n\n<p>\u201cWhy did I do that?\u201d, \u201cWhy did I say that?\u201d, \u201cI shouldn\u2019t have acted that way\u201d, \u201cI should have done it differently.\u201d<\/p>\n\n\n\n<p>\u201cI could have avoided it\u201d, \u201cI could have remembered\u201d, \u201cI could have done something else.\u201d<\/p>\n\n\n\n<p>Such kinds of thoughts arise within us \u2014 constantly, repeatedly: \u201cI\u2026\u201d, \u201cI\u2026\u201d, \u201cI\u2026\u201d.<\/p>\n\n\n\n<p>We believe we can fix everything, that we can accomplish anything, achieve whatever we desire. But in truth, we cannot. When something happens \u2014 it doesn\u2019t occur solely by my will. Countless other factors come into play. There are many, many other conditions involved, many other things influence it.<\/p>\n\n\n\n<p>Let\u2019s say you said something to someone, and then you found out that what you said was wrong. For example, you scolded someone, hurt a person, and then realized that you acted wrongly \u2014 that person was not like that at all. Why did you do that?<\/p>\n\n\n\n<p>Primarily, it\u2019s because of some wrong information: you had some unwholesome friends whom you trusted, and they gave you incorrect information, deceived you.<\/p>\n\n\n\n<p>Secondly: why did you believe them? Why did you scold that person? You lacked wisdom! You didn\u2019t know how to distinguish between wholesome and unwholesome people, whom to trust and whom not to trust. If you had wisdom, when such a person tells you some gossip, you would immediately understand that it\u2019s not good, that the person simply lacks wisdom, and that\u2019s why they speak like that. You wouldn\u2019t believe them.<\/p>\n\n\n\n<p>Then, why did we scold the other person? We lacked patience, we had anger, many unwholesome qualities were in the mind, and because of that, we acted that way. We had hindrances in the mind. If we had wisdom, patience, and kindness, we wouldn\u2019t have acted like that. A great many causes influence us.<\/p>\n\n\n\n<p>For example, I might ask you: &#171;What brings you here?&#187; You might answer: \u201cI wanted to,\u201d or \u201cI\u2019ve wanted to for a long time.\u201d But in reality, if you look carefully \u2014 why did such a desire arise? \u2014 you will see that there\u2019s no single cause. There are always many, many different causes. And because of all of them together, you are here now. This is how things truly happen. We don\u2019t have full control over our mind, we don\u2019t know how to work with the hindrances, how to see them clearly. Not everything depends on us.<\/p>\n\n\n\n<p>When we truly discover how the world actually moves, how we actually live \u2014 that worry will go away. Why worry? Now we cannot fix any of it. Now we can only avoid repeating these mistakes. For that, we need <em>hiri<\/em> and <em>ottappa<\/em> \u2014 a sense of moral shame and fear of committing unwholesome deeds. These two qualities help us.<\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>Mendicants, ignorance precedes the attainment of unskillful qualities, with lack of conscience and prudence following along. Knowledge precedes the attainment of skillful qualities, with conscience and prudence following along.<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/iti40\/en\/sujato?lang=en\">Vijj\u0101sutta: Knowledge (Iti 40),<\/a><br><a href=\"https:\/\/suttacentral.net\/iti40\/en\/sujato?lang=en\">translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n<br \/>\n\n\n\n<p>If you\u2019ve done something wrong, then it\u2019s time to let it go \u2014 time to forgive yourself. First of all, we should treat ourselves with kindness. If a child did something wrong, what would we say to them? \u201cAll right, what\u2019s done is done \u2014 it can\u2019t be changed now, but you can choose not to do it again.\u201d So why don\u2019t we say the same thing to ourselves?<\/p>\n\n\n\n<p>Remember the story of A\u1e45gulim\u0101la. Despite having killed 999 people \u2014 following the orders of his first teacher \u2014 he was still able to attain enlightenment when he met the Buddha and became his disciple!<\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>Then when it was morning, the venerable A\u1e45gulim\u0101la dressed, and taking his bowl and outer robe, he went into S\u0101vatthi for alms. As he was wandering for alms from house to house in S\u0101vatthi, he saw a certain woman in travail with a deformed child. When he saw this, he thought: \u201cWhat defilement beings suffer; indeed what defilement beings suffer!\u201d<\/em><\/p>\n\n\n\n<p><em>When he had wandered for alms in S\u0101vatthi and had returned from his alms-round after the meal, he went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he said: \u201cVenerable sir, when it was morning I dressed and taking bowl and outer robe, I went into S\u0101vatthi for alms. As I was wandering for alms from house to house in S\u0101vatthi, I saw a certain woman in travail with a deformed child. When I saw that, I thought: \u2018What defilement beings suffer; indeed what defilement beings suffer!\u2019\u201d<\/em><\/p>\n\n\n\n<p><em>\u201cIn that case, A\u1e45gulim\u0101la, go into S\u0101vatthi and say to that woman: \u2018Sister, since I was born I have never purposely deprived a living being of life. By that truth may you and the infant have peace.\u2019\u201d<\/em><\/p>\n\n\n\n<p><em>\u201cVenerable sir, should I not be speaking falsehood in full awareness? For many living beings have been purposely deprived of life by me.\u201d<\/em><\/p>\n\n\n\n<p><em>\u201cThen, A\u1e45gulim\u0101la, go into S\u0101vatthi and say to that woman: \u2018Sister, since I was born with the Noble Birth I have never purposely deprived a living being of life. By that truth may you and the infant have peace.\u2019\u201d<\/em><\/p>\n\n\n\n<p><em>\u201cYes, venerable sir,\u201d he replied, and went into S\u0101vatthi and told the woman: \u201cSister, since I was born with the Noble Birth I have never purposely deprived a living being of life. By this truth may you and the infant have peace.\u201d<\/em><\/p>\n\n\n\n<p><em>And the woman and the infant had peace.<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/mn86\/en\/nyanamoli-thera?lang=en\">A\u1e45gulim\u0101lasutta: A\u1e45gulim\u0101la (MN 86),<\/a><br><a href=\"https:\/\/suttacentral.net\/mn86\/en\/nyanamoli-thera?lang=en\">translation by Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n<br \/>\n\n\n\n<p>We still use this g\u0101th\u0101 to help women in childbirth: \u201cSister, since I was born with the Noble Birth I have never purposely deprived a living being of life. By that truth may you and the infant have peace.\u201d Just think \u2014 more than 2,600 years have passed since then!<\/p>\n\n\n\n<p>A\u1e45gulim\u0101la was able to attain enlightenment despite all his unwholesome actions \u2014 and that is why this g\u0101th\u0101 was true: from the moment of his Noble Birth, from the moment of his awakening, he never killed any living being. He became very gentle, very compassionate, and strictly kept all his precepts. It is said that he even always slept in the same posture \u2014 afraid that he might accidentally crush a small creature by turning over in his sleep. He had uprooted all defilements from his mind. No hindrances, no defilements can arise in the mind of an arahant. That was his new life \u2014 his second life.<\/p>\n\n\n\n<p>But until the end of that life, his unwholesome kamma continued to bear fruit. He was beaten, insulted \u2014 people still saw him as a murderer. It is said that even when people threw stones at something else \u2014 for example, trying to knock mangoes from a tree \u2014 if A\u1e45gulim\u0101la was nearby, every stone would ricochet and hit him. Until his final life was completed, the fruits of his kamma continued to ripen \u2014 and that\u2019s why he faced all those difficulties.<\/p>\n\n\n\n<p>In truth, we need to forgive ourselves and let go of the past \u2014 to begin a new life. Then these worries will fade, and the mind will become calm. When memories arise \u2014 we must let them go. It\u2019s very important to understand that guilt is an unwholesome mental state \u2014 it is also the fourth hindrance: <em>uddhacca-kukkucca<\/em>. People think that guilt is something useful, something wholesome \u2014 but it is not.<\/p>\n\n\n\n<p>What we really need is to stop doing unwholesome actions, to do wholesome actions, and to purify the mind. What helps us in this are <em>hiri<\/em> and <em>ottappa<\/em> \u2014 moral shame and fear of committing unwholesome deeds \u2014 not guilt and regret.<\/p>\n\n\n\n<p>Remember, I told you that the worst level of <em>vy\u0101p\u0101da<\/em> is revenge?<\/p>\n\n\n\n<p>Think about the people who lived in the same region as A\u1e45gulim\u0101la. At first, they suffered because A\u1e45gulim\u0101la \u2014 before he was enlightened \u2014 was killing people in that area, and no one could stop him Imagine the constant fear these people lived in, how many losses they endured. All the time, someone was being killed by A\u1e45gulim\u0101la. And then, even after he had become an arahant, people were still beating him and insulting him.<\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>Then Venerable A\u1e45gulim\u0101la robed up in the morning and, taking his bowl and robe, entered S\u0101vatth\u012b for alms. Now at that time someone threw a stone that hit A\u1e45gulim\u0101la, someone else threw a stick, and someone else threw gravel. Then A\u1e45gulim\u0101la \u2014 with cracked head, bleeding, his bowl broken, and his outer robe torn \u2014 went to the Buddha.<\/em><\/p>\n\n\n\n<p><em>The Buddha saw him coming off in the distance, and said to him, \u201cEndure it, brahmin! Endure it, brahmin! You\u2019re experiencing in this very life the result of deeds that might have caused you to be tormented in hell for many years, many hundreds or thousands of years.\u201d<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/mn86\/en\/nyanamoli-thera?lang=en\">A\u1e45gulim\u0101lasutta: A\u1e45gulim\u0101la (MN 86),<\/a><br><a href=\"https:\/\/suttacentral.net\/mn86\/en\/nyanamoli-thera?lang=en\">translation by Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n<br \/>\n\n\n\n<p>We could say that the people took revenge on him. But look \u2014 how cruel sa\u1e41s\u0101ra is. A\u1e45gulim\u0101la said to the woman in labor: \u201cSister, since I was born with the Noble Birth I have never purposely deprived a living being of life. By that truth may you and the infant have peace.\u201d The power of this truth was so great that it helped both the woman and her baby. That is why enlightenment is called Noble Birth, the second birth. And yet \u2014 these people were taking revenge on an arahant. This is very unwholesome kamma \u2014 very heavy.<\/p>\n\n\n\n<p>It is very dangerous for us to hold on to anger and thoughts of revenge in our mind. We do not see reality as it truly is. The person we hold resentment toward \u2014 maybe they have completely changed. Maybe they have long since repented, and now live a completely different life \u2014 we just don\u2019t know it. In any case, hatred and ill-will will harm us first of all,<\/p>\n\n\n\n<p>And that is why it\u2019s essential to purify our mind from them. Revenge and hatred will not protect us; what will protect us are <em>hir\u012bottappa<\/em> \u2014 shame and fear of committing unwholesome deeds. These qualities would have protected those people from this very heavy <em>kamma<\/em>.<\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>Again, brahmin, when one dwells with a mind obsessed by restlessness and remorse, overwhelmed by restlessness and remorse, and one does not understand as it really is the escape from arisen restlessness and remorse, on that occasion one neither knows nor sees as it really is one\u2019s own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.<\/em><\/p>\n\n\n\n<p><em>Suppose, brahmin, there is a bowl of water stirred by the wind, rippling, swirling, churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by restlessness and remorse \u2026 on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/sn46.55\/en\/bodhi?lang=en\">Sa\u1e45g\u0101ravasutta: Sa\u1e45garava (SN 46.55),<\/a><br><a href=\"https:\/\/suttacentral.net\/sn46.55\/en\/bodhi?lang=en\">translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n<br \/>\n\n\n<\/section>\n<section id=\"vicikiccha\">\n\n\n<h2 class=\"wp-block-heading\">Vicikicch\u0101<\/h2>\n\n\n\n<p>The fifth hindrance is vicikicch\u0101 \u2014 doubt, skepticism.<\/p>\n\n\n\n<p>If a person doubts \u2014 they cannot practice peacefully. First and foremost, they must place their trust. Whom must they trust? The Buddha. First and foremost, they must trust the Buddha. Then, they must trust the Dhamma, the Buddha\u2019s Teaching. And then \u2014 the Sangha, the disciples of the Buddha. What I am explaining to you \u2014 I did not discover this myself. This knowledge is the knowledge of the Buddha \u2014 it is the Word of the Buddha.<\/p>\n\n\n\n<p>If we don\u2019t have <em>saddh\u0101<\/em> \u2014 if we don\u2019t trust, if we don\u2019t have faith, openness to the Teaching, to the Three Jewels \u2014 then this doubt becomes an obstacle to our progress.<\/p>\n\n\n\n<p>We begin to sit and think: \u201cWho knows whether the Buddha really existed or not?\u201d \u201cWho knows if kamma really exists or not?\u201d \u201cIs sa\u1e43s\u0101ra real or not?\u201d \u201cWho knows whether I\u2019m meditating correctly or not?\u201d \u201cWho knows if this monk is speaking the truth or not?\u201d Many doubts arise, and because of that the mind becomes filled with all kinds of thoughts \u2014 and we cannot practice properly.<\/p>\n\n\n\n<p>How should you think? You\u2019re already here \u2014 you\u2019re already sitting, listening, meditating. You\u2019ve already made an effort, bought your tickets. Now it\u2019s too late to doubt. It\u2019s better to spend these 10 days practicing. And then we\u2019ll see \u2014 was the Buddha speaking the truth or not? Does this actually help us or not? We\u2019ll be able to look at ourselves and see. That\u2019s what these 10 days are for.<\/p>\n\n\n\n<p>Nothing special is going to happen \u2014 we\u2019re not doing anything extraordinary. We simply need to meditate, to see reality, to make an effort \u2014 yet without straining. You will feel the result, so there\u2019s no need to doubt.<\/p>\n\n\n\n<p>And of course, to overcome this hindrance, we need to study the Buddha\u2019s Teaching \u2014 we need to have that knowledge. We should remember it, reflect on it. If we have any questions, we should ask a teacher, seek help from wholesome friends (<em>kaly\u0101\u1e47amitta<\/em>), and clarify them. Often, people simply don\u2019t understand something in the Teaching, or they have some wrong information \u2014 and because of that, doubt arises. You can study the Dhamma, apply it gradually, and observe yourself \u2014 you\u2019ll see that your suffering decreases and your happiness grows. And from that, your <em>saddh\u0101<\/em> \u2014 your openness, trust, confidence, and faith in the Three Jewels \u2014 will also grow.<\/p>\n\n\n\n<p>This hindrance arises because we lack knowledge of the Dhamma \u2014 we lack wisdom and information. We need to acquire this knowledge, and then the doubts will disappear.<\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>Again, brahmin, when one dwells with a mind obsessed by doubt, overwhelmed by doubt, and one does not understand as it really is the escape from arisen doubt, on that occasion one neither knows nor sees as it really is one\u2019s own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.<\/em><\/p>\n\n\n\n<p><em>Suppose, brahmin, there is a bowl of water that is turbid, unsettled, muddy, placed in the dark. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by doubt \u2026 on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/sn46.55\/en\/bodhi?lang=en\">Sa\u1e45g\u0101ravasutta: Sa\u1e45garava (SN 46.55),<\/a><br><a href=\"https:\/\/suttacentral.net\/sn46.55\/en\/bodhi?lang=en\">translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n<br \/>\n\n\n<\/section>\n<section id=\"examples\">\n\n\n<h2 class=\"wp-block-heading\">Explanation and Examples<\/h2>\n\n\n\n<p>When certain doubts or thoughts arise \u2014 just let them go. But seeing doubt is very difficult, because doubt arises in the mind as if it were wisdom. Doubts arise as if \u201cI am right,\u201d as if it were knowledge, wisdom.<\/p>\n\n\n\n<p>Anger arises as if it were protection. As if there were no other way \u2014 as if it must be this way. It never appears as \u201cI am anger.\u201d<\/p>\n\n\n\n<p>Likewise, craving for sensual pleasures never arises as \u201ccraving\u201d or \u201cI am <em>k\u0101macchanda<\/em>.\u201d <em>K\u0101macchanda<\/em> appears as pleasant memories, or as plans for something enjoyable. It seems like our helper, something that will assist us, improve, and ease our life.<\/p>\n\n\n\n<p>Similarly, regrets and worries arise as if they could help us, as if they were our helpers, our protectors. As if by worrying or feeling remorse, we could fix something. But these are unwholesome qualities of the mind, they are hindrances. Our true protectors are <em>hiri<\/em> and <em>ottappa<\/em> \u2014 shame and fear of committing unwholesome actions.<\/p>\n\n\n\n<p>When <em>th\u012bna-middha<\/em> arises, the mind doesn\u2019t want to think about anything; it becomes very inactive and sluggish. Don\u2019t confuse this with concentration and calmness. When the mind is concentrated, there is balance in it, and the mind is alert.<\/p>\n\n\n\n<p>We must see them. If we see the hindrances as hindrances, that is wisdom. As soon as we see the hindrances as hindrances, the mind immediately becomes calm. If we see anger as anger, it immediately disappears. If we see doubt as doubt, it immediately disappears. They may arise again later, but in that moment, they are not present.<\/p>\n\n\n\n<p>Why are they not present? Because mindfulness and wisdom have arisen. The hindrances make way for mindfulness. Then mindfulness is there, and doubt disappears. When the hindrances go away, wholesome qualities immediately arise in the mind.<\/p>\n\n\n\n<p>If the five hindrances arise during your meditation, the best antidote is to see them clearly \u2014 see them as they really are, with proper wisdom. See them as enemies, as obstacles \u2014 not as protectors or helpers, not as problems outside of you, but as hindrances. You don\u2019t need to do anything to them \u2014 just see them as they are and return to your object of mindfulness.<\/p>\n\n\n\n<p>As soon as we truly see the hindrances as hindrances, calmness immediately arises in the mind.<\/p>\n\n\n\n<p>Let\u2019s return to the example we discussed at the beginning. Imagine you are sitting, meditating, and realize that you are lost in pleasant thoughts or plans \u2014 you have lost your object of mindfulness. You need to see that this is the first hindrance \u2014 <em>k\u0101macchanda<\/em>, the craving for sensual pleasures \u2014 and return to the object of mindfulness.<\/p>\n\n\n\n<p>If you start blaming yourself for this, scolding yourself, thinking, \u201cHow could I? I didn\u2019t meditate properly again,\u201d this will already be the fourth hindrance, <em>uddhacca-kukkucca <\/em>\u2014 restlessness and worry. You need to see this, understand it, realize that these worries are your enemy and do not help you at all. Then return to the object of mindfulness.<\/p>\n\n\n\n<p>If you think, \u201cI don\u2019t know how to meditate, and I will never succeed,\u201d this is doubt, <em>vicikicch\u0101<\/em>. You need to see these thoughts as doubt. We must learn to recognize these hindrances, apply antidotes, and then return again to the object of mindfulness. You need to understand that all of this is meditation \u2014 the development of the mind.<\/p>\n\n\n\n<p>People often think that only complete, uninterrupted one-pointedness of the mind on the object of awareness is meditation. You need to understand that this idea is mistaken, and it will only bring suffering; it will not help us at all. It will not be that you always sit without distraction, maintaining constant attention on the object of mindfulness. These five hindrances will arise, and we need to learn to see them as they really are.<\/p>\n\n\n\n<p>Yes, there are very pleasant meditations when the mind is very calm, but all of this is impermanent \u2014 it\u2019s all <em>anicca<\/em>. You may have one meditation session like that, but by the next one, it can be lost again. But without this, how can we learn to recognize these hindrances? How else can we learn to work with them? When you see the hindrances in your mind, that is precisely the development of meditation, the development of the mind.<\/p>\n\n\n\n<p>Also, people often confuse <em>th\u012bna-middha<\/em> \u2014 dullness and inertia of the mind \u2014 with the development of meditation. Sometimes during meditation, such an inert state arises, without thoughts. When the mind doesn\u2019t want to act or think, it\u2019s like some kind of trance. People mistake this state for <em>sam\u0101dhi<\/em>. But this thoughtless state will not help us; it is not beneficial at all. We need to correct our views, to get rid of the thinking born of ignorance, not just suppress our ability to think.<\/p>\n\n\n\n<p>These are the five hindrances. They are like an itch, like a persistent irritation. It is very difficult not to scratch an itch, and when you scratch it \u2014 it seems to get better. But afterwards, it still hurts, and the urge to scratch comes back again. The same happens with these hindrances. When there is a desire to see something, to hear something, to try something \u2014 until we satisfy that desire, it is very hard for us. When aversion or anger arise in the mind \u2014 until they leave, it is very difficult. We constantly suffer like this.<\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>At S\u0101vatth\u012b.<br>\u201cPossessions, honor, and popularity are brutal \u2026<br>Mendicants, did you hear an old jackal howling at the crack of dawn?\u201d<br>\u201cYes, sir.\u201d<br>\u201cThat old jackal has the disease called mange. He\u2019s not happy in his den, or at the root of a tree, or out in the open. Wherever he goes, stands, sits, or lies down he meets with tragedy and disaster.<br>In the same way, take a certain mendicant whose mind is overcome and overwhelmed by possessions, honor, and popularity. They\u2019re not happy in an empty hut, at the root of a tree, or out in the open. Wherever they go, stand, sit, or lie down they meet with tragedy and disaster.<br>So brutal are possessions, honor, and popularity. \u2026\u201d<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/sn17.8\/en\/sujato?lang=en\">Si\u1e45g\u0101lasutta: A Jackal, SN 17.8,<\/a><br><a href=\"https:\/\/suttacentral.net\/sn17.8\/en\/sujato?lang=en\">translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n<br \/>\n\n\n\n<p>But the most frightening thing is not this. Any ordinary person \u2014 whether rich or poor, strong or weak, Buddhist or not \u2014 can go through life without ever experiencing any state of mind other than these. From birth to death, only these five states of mind arise. Other thoughts may come and go, but not a different state of mind.<\/p>\n\n\n\n<p>What does this mean? Suppose you feel compassion: you see a poor dog or cat and want to help it. Two or three minutes later \u2014 immediately sensual desire arises: you want to take it home, pet it. \u201cIt will always be mine, it will always wait for me,\u201d and so on. Other thoughts arise, and this is no longer compassion. Or other thoughts arise: \u201cHow could someone treat a poor animal like that? What kind of person would do that? What a cruel world we live in!\u201d And what is this? This is anger, aversion. Compassion appeared, and within minutes \u2014 anger immediately arose. You can observe your own mind and investigate yourself.<\/p>\n\n\n\n<p>Therefore, our states of mind are these five: <em>k\u0101macchanda<\/em>, <em>vy\u0101p\u0101da<\/em>,<em> th\u012bna-middha<\/em>, <em>uddhacca-kukkucca<\/em>, and <em>vicikicch\u0101<\/em>. It\u2019s as if these are illnesses that all unenlightened people suffer from. We need to be healed.<\/p>\n\n\n\n<p>If we properly develop our mind, these states of mind will disappear, and other states of mind will arise. And they will be completely different. There will be calmness, joy, lightness in the body, one-pointedness of mind, concentration, wisdom, and mindfulness \u2014 these qualities will be present there. Therefore, we need to practice so that we can reach these other states of mind and move away from these hindrances.<\/p>\n\n\n\n<br \/>\n\n\n\n<p><em>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\u2019d be filled with joy and happiness.<\/em><\/p>\n\n\n\n<p><em>Suppose a person was sick, suffering, and gravely ill. They\u2019d lose their appetite and get physically weak. But after some time they\u2019d recover from that illness, and regain their appetite and their strength. Thinking about this, they\u2019d be filled with joy and happiness.<\/em><\/p>\n\n\n\n<p><em>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\u2019d be filled with joy and happiness.<\/em><\/p>\n\n\n\n<p><em>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\u2019d 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\u2019d be filled with joy and happiness.<\/em><\/p>\n\n\n\n<p><em>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\u2019d be filled with joy and happiness.<\/em><\/p>\n\n\n\n<p><em>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.<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/mn39\/en\/sujato?lang=en\">Mah\u0101assapurasutta: The Longer Discourse at Assapura (MN 39),<\/a><br><a href=\"https:\/\/suttacentral.net\/mn39\/en\/sujato?lang=en\">translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n<br \/>\n\n\n<\/section>\n<section id=\"memo\">\n\n\n<h2 class=\"wp-block-heading\">Reminder on the Five Hindrances<\/h2>\n\n\n\n<p class=\"has-text-align-right\"><em>Bhikkhu Asankhata Russiave<\/em><\/p>\n\n\n\n<p>The five hindrances are five mental qualities that weaken the mind. Because of these five hindrances, a practitioner cannot attain deep meditative concentration. These hindrances are:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ol class=\"wp-block-list\">\n\n<li>Sensual desire (<em>k\u0101macchanda<\/em>)<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n\n\n<ol class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ol class=\"wp-block-list\">\n<li>Ill-will (<em>vy\u0101p\u0101da<\/em>)<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n\n\n<ol class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ol class=\"wp-block-list\">\n<li>Laziness and apathy (<em>th\u012bna-middha<\/em>)<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n\n\n<ol class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ol class=\"wp-block-list\">\n<li>Restlessness and remorse (<em>uddhacca-kukkucca<\/em>)<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n\n\n<ol class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ol class=\"wp-block-list\">\n<li>Skeptical doubt or uncertainty (<em>vicikicch\u0101<\/em>)<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n\n\n\n\n<p>These hindrances are very deep, and fully overcoming them is extremely difficult (though possible). However, we can weaken them. When the five hindrances are completely subdued, the practitioner is able to enter a state of deep concentration in which these hindrances are temporarily absent. But at the initial stage, it is enough for us simply to recognize the presence or absence of these hindrances.<\/p>\n\n\n\n<p>To reduce the five hindrances, one should understand the causes of their arising and apply the appropriate antidotes.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">K\u0101macchanda: Sensual Desire<\/h3>\n\n\n\n<p>Cause:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n\n<li>Directing the attention incorrectly toward the theme of beauty.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n\n<p>Antidotes:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n\n<li>Directing the attention toward unattractiveness; contemplation of the unattractive;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Reflecting on the drawbacks and the cost of sensual pleasures \u2014 what they really cost us;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Guarding the sense doors;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Associating with wholesome friends (<em>kaly\u0101\u1e47amitta<\/em>);<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Avoiding idle talk;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Mindful and thoughtful consumption of food.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n\n<h3 class=\"wp-block-heading\">Vy\u0101p\u0101da: Ill Will<\/h3>\n\n\n\n<p><strong>Cause:<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n\n<li>Directing the attention incorrectly toward irritation.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n\n<p><strong>Antidotes:<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n\n<li>Cultivation of loving-kindness and compassion (<em>mett\u0101<\/em>);<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Reflection on kamma (karma): that one is the owner and heir of one&#8217;s actions \u2014 heir to whatever kamma one creates, whether good or bad;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Associating with wholesome friends (<em>kaly\u0101\u1e47amitta<\/em>);<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Contemplating the danger, harm, and suffering that come from ill will and anger;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Avoiding idle chatter.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n\n<h3 class=\"wp-block-heading\">Th\u012bna-middha: Sloth and Torpor<\/h3>\n\n\n\n<p><strong>Cause:<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n\n<li>Directing the attention incorrectly toward tiredness, dullness of mind, boredom, or drowsiness.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n\n<p><strong>Antidotes:<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n\n<li>Arousing energy and effort;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Moderation in eating;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Changing the posture of the body;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Walking meditation;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Contemplative (analytical) meditations \u2014 recollection of the Three Jewels, the qualities of the Buddha, death, etc.;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Turning the attention toward bright light;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Associating with wholesome friends (<em>kaly\u0101\u1e47amitta<\/em>);<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Avoiding idle chatter;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Rubbing the earlobes until a slight pain arises;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Washing the face with cold water;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Getting proper rest \u2014 sleep;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Recollection and contemplation of the inevitability of death; contemplation of the unsatisfactoriness in what is impermanent.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n\n<h3 class=\"wp-block-heading\">Uddhacca-kukkucca: Restlessness and Remorse<\/h3>\n\n\n\n<p><strong>Causes:<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n\n<li>Directing the attention incorrectly toward a restless mind;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Immorality;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Agitation and busyness.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n\n<p><strong>Antidotes:<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n\n<li>Studying the Canon, the Buddha\u2019s Teaching (Dhamma);<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Clarifying doubts with teachers;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Developing concentration (<em>sam\u0101dhi bh\u0101van\u0101<\/em>);<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Associating with wholesome friends (<em>kaly\u0101\u1e47amitta<\/em>);<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Avoiding idle chatter;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Guarding the sense doors;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Maintaining moral conduct.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n\n<h3 class=\"wp-block-heading\">Vicikicch\u0101: Skeptical Doubts or Uncertainty<\/h3>\n\n\n\n<p><strong>Cause:<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n\n<li>Directing attention incorrectly toward things that give rise to doubt.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n\n<p><strong>Antidotes:<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n\n<li>Wise reflection;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Studying the Canon, the Buddha\u2019s Teaching (Dhamma);<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n<ul class=\"wp-block-list\">\n<li style=\"list-style-type: none;\">\n<ul class=\"wp-block-list\">\n<li>Clarifying doubts with teachers and wholesome friends (<em>kaly\u0101\u1e47amitta<\/em>);<br \/>Faith (<em>saddh\u0101<\/em>): confidence in the Buddha, the Dhamma, and the Sa\u1e45gha.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n\n<br \/>\n\n\n<hr\/>\n\n\n<p><em>\u201cBhikkhus, there are these five themes that should often be reflected upon by a woman or a man, by a householder or one gone forth. What five? (1) A woman or a man, a householder or one gone forth, should often reflect thus: \u2018I am subject to old age; I am not exempt from old age.\u2019 (2) A woman or a man, a householder or one gone forth, should often reflect thus: \u2018I am subject to illness; I am not exempt from illness.\u2019 (3) A woman or a man, a householder or one gone forth, should often reflect thus: \u2018I am subject to death; I am not exempt from death.\u2019 (4) A woman or a man, a householder or one gone forth, should often reflect thus: \u2018I must be parted and separated from everyone and everything dear and agreeable to me.\u2019 (5) A woman or a man, a householder or one gone forth, should often reflect thus: \u2018I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad, that I do.\u2019<\/em><\/p>\n\n\n\n<p><em>(1) \u201cFor the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: \u2018I am subject to old age; I am not exempt from old age\u2019? In their youth beings are intoxicated with their youth, and when they are intoxicated with their youth they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the intoxication with youth is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: \u2018I am subject to old age; I am not exempt from old age.\u2019<\/em><\/p>\n\n\n\n<p><em>(2) \u201cAnd for the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: \u2018I am subject to illness; I am not exempt from illness\u2019? In a state of health beings are intoxicated with their health, and when they are intoxicated with their health they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the intoxication with health is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: \u2018I am subject to illness; I am not exempt from illness.\u2019<\/em><\/p>\n\n\n\n<p><em>(3) \u201cAnd for the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: \u2018I am subject to death; I am not exempt from death\u2019? During their lives beings are intoxicated with life, and when they are intoxicated with life they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the intoxication with life is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: \u2018I am subject to death; I am not exempt from death.\u2019<\/em><\/p>\n\n\n\n<p><em>(4) \u201cAnd for the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: \u2018I must be parted and separated from everyone and everything dear and agreeable to me\u2019? Beings have desire and lust in regard to those people and things that are dear and agreeable, and excited by this lust, they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the desire and lust in regard to everyone and everything dear and agreeable is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: \u2018I must be parted and separated from everyone and everything dear and agreeable to me.\u2019<\/em><\/p>\n\n\n\n<p><em>(5) \u201cAnd for the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: \u2018I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad, that I do\u2019? People engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, such misconduct is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: \u2018I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad, that I do.\u2019<\/em><\/p>\n\n\n\n<p><em>(1) \u201cThis noble disciple reflects thus: \u2018I am not the only one who is subject to old age, not exempt from old age. All beings that come and go, that pass away and undergo rebirth, are subject to old age; none are exempt from old age.\u2019 As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.<\/em><\/p>\n\n\n\n<p><em>(2) \u201cThis noble disciple reflects thus: \u2018I am not the only one who is subject to illness, not exempt from illness. All beings that come and go, that pass away and undergo rebirth, are subject to illness; none are exempt from illness.\u2019 As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.<\/em><\/p>\n\n\n\n<p><em>(3) \u201cThis noble disciple reflects thus: \u2018I am not the only one who is subject to death, not exempt from death. All beings that come and go, that pass away and undergo rebirth, are subject to death; none are exempt from death.\u2019 As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.<\/em><\/p>\n\n\n\n<p><em>(4) \u201cThis noble disciple reflects thus: \u2018I am not the only one who must be parted and separated from everyone and everything dear and agreeable. All beings that come and go, that pass away and undergo rebirth, must be parted and separated from everyone and everything dear and agreeable.\u2019 As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.<\/em><\/p>\n\n\n\n<p><em>(5) \u201cThis noble disciple reflects thus: \u2018I am not the only one who is the owner of one\u2019s kamma, the heir of one\u2019s kamma; who has kamma as one\u2019s origin, kamma as one\u2019s relative, kamma as one\u2019s resort; who will be the heir of whatever kamma, good or bad, that one does. All beings that come and go, that pass away and undergo rebirth, are owners of their kamma, heirs of their kamma; all have kamma as their origin, kamma as their relative, kamma as their resort; all will be heirs of whatever kamma, good or bad, that they do.\u2019 As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.<\/em><\/p>\n\n\n\n<p><em>\u201cWorldlings subject to illness,<br>old age, and death are disgusted<br>by other people who exist<br>in accordance with their nature.<\/em><\/p>\n\n\n\n<p><em>\u201cIf I were to become disgusted<br>with beings who have such a nature,<br>that would not be proper for me<br>since I too have the same nature.<\/em><\/p>\n\n\n\n<p><em>\u201cWhile I was dwelling thus,<br>having known the state without acquisitions,<br>I overcame all intoxications \u2014<br>intoxication with health,<br>with youth, and with life \u2014<br>having seen security in renunciation.<\/em><\/p>\n\n\n\n<p><em>\u201cZeal then arose in meas I clearly saw nibb\u0101na.<br>Now I am incapable<br>of indulging in sensual pleasures.<br>Relying on the spiritual life,<br>never will I turn back.\u201d<\/em><\/p>\n\n\n<hr\/>\n\n\n<p class=\"has-text-align-right\"><a href=\"https:\/\/suttacentral.net\/an5.57\/en\/bodhi?lang=en\">Abhi\u1e47hapaccavekkhitabba\u1e6dh\u0101nasutta: Themes (AN 5.57),<\/a><br><a href=\"https:\/\/suttacentral.net\/an5.57\/en\/bodhi?lang=en\">translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n<br \/>\n\n\n<\/section>\n<section id=\"additional\">\n\n\n<h2 class=\"wp-block-heading\">Additional materials<\/h2>\n\n\n\n<p><a href=\"https:\/\/samatha-vipassana.com\/en\/article\/sankappa-rago-purisassa-kamo-gatha\/\">Sa\u1e45kappa r\u0101go purisassa k\u0101mo<\/a><\/p>\n\n\n\n<p><a href=\"https:\/\/samatha-vipassana.com\/en\/article\/kama-sensual-pleasures\/\">K\u0101ma: Sensual Pleasures<\/a><\/p>\n\n\n\n<p><a href=\"https:\/\/samatha-vipassana.com\/en\/article\/anicca-impermanence-vipassana\/\">Anicca: Impermanence<\/a><\/p>\n\n\n\n<p><a href=\"https:\/\/samatha-vipassana.com\/en\/article\/yoniso-manasikara-the-wise-contemplation\/\">Yoniso manasik\u0101ra: The Wise Contemplation<\/a><\/p>\n\n\n\n<p><a href=\"https:\/\/samatha-vipassana.com\/en\/article\/dana-sila-bhavana-the-three-types-of-practice-in-buddhism\/\">D\u0101na, s\u012bla, bh\u0101van\u0101: The Three Types of Practice in Buddhism<\/a><\/p>","protected":false},"excerpt":{"rendered":"<p>Venerable Rakwane Gnanaseeha Thera Version in Russian:&nbsp;Pa\u00f1ca n\u012bvara\u1e47\u0101ni: \u043f\u044f\u0442\u044c \u043f\u043e\u043c\u0435\u0445 Navigation: Introduction K\u0101macchanda: the thirst for sensual pleasures Vy\u0101p\u0101da: ill will Th\u012bna-middha: laziness and apathy Uddhacca-kukkucca: restlessness and worry Vicikicch\u0101: doubt and skepticism Explanation and Examples Reminder on the Five Hindrances Additional materials \u201cBhikkhus, there are these five corruptions of&#8230;<\/p>","protected":false},"author":2,"featured_media":1231,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"inline_featured_image":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1200","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-article"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v25.4 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Pa\u00f1ca n\u012bvara\u1e47\u0101ni: Five Hindrances - Samatha Vipassana<\/title>\n<meta name=\"description\" content=\"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: The Five Hindrances in Theravada Buddhism, by Rakwane Gnanaseeha. Antidotes to the Five Hindrances, How to Work with the Five Hindrances.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: Five Hindrances - Samatha Vipassana\" \/>\n<meta property=\"og:description\" content=\"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: The Five Hindrances in Theravada Buddhism, by Rakwane Gnanaseeha. Antidotes to the Five Hindrances, How to Work with the Five Hindrances.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/\" \/>\n<meta property=\"og:site_name\" content=\"Samatha Vipassana\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/chittaviveka\" \/>\n<meta property=\"article:published_time\" content=\"2025-08-06T13:30:16+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2025-08-08T04:52:22+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/wp-content\/uploads\/2025\/08\/pancha-nivarana-en.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"1280\" \/>\n\t<meta property=\"og:image:height\" content=\"609\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Administrator\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Administrator\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/\"},\"author\":{\"name\":\"Administrator\",\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#\/schema\/person\/f864bb5e2f7c67ecbba2a82fe156f023\"},\"headline\":\"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: Five Hindrances\",\"datePublished\":\"2025-08-06T13:30:16+00:00\",\"dateModified\":\"2025-08-08T04:52:22+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/\"},\"wordCount\":10248,\"publisher\":{\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#organization\"},\"image\":{\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#primaryimage\"},\"thumbnailUrl\":\"https:\/\/samatha-vipassana.com\/wp-content\/uploads\/2025\/08\/pancha-nivarana-en.jpg\",\"articleSection\":[\"\u0421\u0442\u0430\u0442\u044c\u0438\"],\"inLanguage\":\"en-US\"},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/\",\"url\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/\",\"name\":\"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: Five Hindrances - Samatha Vipassana\",\"isPartOf\":{\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#primaryimage\"},\"thumbnailUrl\":\"https:\/\/samatha-vipassana.com\/wp-content\/uploads\/2025\/08\/pancha-nivarana-en.jpg\",\"datePublished\":\"2025-08-06T13:30:16+00:00\",\"dateModified\":\"2025-08-08T04:52:22+00:00\",\"description\":\"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: The Five Hindrances in Theravada Buddhism, by Rakwane Gnanaseeha. Antidotes to the Five Hindrances, How to Work with the Five Hindrances.\",\"breadcrumb\":{\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#primaryimage\",\"url\":\"https:\/\/samatha-vipassana.com\/wp-content\/uploads\/2025\/08\/pancha-nivarana-en.jpg\",\"contentUrl\":\"https:\/\/samatha-vipassana.com\/wp-content\/uploads\/2025\/08\/pancha-nivarana-en.jpg\",\"width\":1280,\"height\":609},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"\u0413\u043b\u0430\u0432\u043d\u0430\u044f\",\"item\":\"https:\/\/samatha-vipassana.com\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"\u0421\u0442\u0430\u0442\u044c\u0438\",\"item\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/\"},{\"@type\":\"ListItem\",\"position\":3,\"name\":\"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: Five Hindrances\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#website\",\"url\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/\",\"name\":\"Samatha Vipassana\",\"description\":\"Chittaviveka Monastery\",\"publisher\":{\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"en-US\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#organization\",\"name\":\"Chittaviveka Monastery\",\"url\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/samatha-vipassana.com\/wp-content\/uploads\/2024\/09\/cropped-logo-1.png\",\"contentUrl\":\"https:\/\/samatha-vipassana.com\/wp-content\/uploads\/2024\/09\/cropped-logo-1.png\",\"width\":512,\"height\":512,\"caption\":\"Chittaviveka Monastery\"},\"image\":{\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/www.facebook.com\/chittaviveka\",\"https:\/\/www.instagram.com\/chittaviveka.monastery\",\"https:\/\/vk.com\/dhammatheravada\",\"https:\/\/www.youtube.com\/@ChittaViveka\",\"https:\/\/rutube.ru\/channel\/40202709\/\",\"http:\/\/t.me\/chittaviveka\",\"https:\/\/t.me\/chittaviveka_chat\"]},{\"@type\":\"Person\",\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#\/schema\/person\/f864bb5e2f7c67ecbba2a82fe156f023\",\"name\":\"Administrator\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#\/schema\/person\/image\/\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/f563c9acacff67ba0434bc56f88b33b79cda9af76c6e143ee74dad0ee25ffbbd?s=96&d=mm&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/f563c9acacff67ba0434bc56f88b33b79cda9af76c6e143ee74dad0ee25ffbbd?s=96&d=mm&r=g\",\"caption\":\"Administrator\"}}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: Five Hindrances - Samatha Vipassana","description":"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: The Five Hindrances in Theravada Buddhism, by Rakwane Gnanaseeha. Antidotes to the Five Hindrances, How to Work with the Five Hindrances.","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/","og_locale":"en_US","og_type":"article","og_title":"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: Five Hindrances - Samatha Vipassana","og_description":"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: The Five Hindrances in Theravada Buddhism, by Rakwane Gnanaseeha. Antidotes to the Five Hindrances, How to Work with the Five Hindrances.","og_url":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/","og_site_name":"Samatha Vipassana","article_publisher":"https:\/\/www.facebook.com\/chittaviveka","article_published_time":"2025-08-06T13:30:16+00:00","article_modified_time":"2025-08-08T04:52:22+00:00","og_image":[{"width":1280,"height":609,"url":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/wp-content\/uploads\/2025\/08\/pancha-nivarana-en.jpg","type":"image\/jpeg"}],"author":"Administrator","twitter_card":"summary_large_image","twitter_misc":{"Written by":"Administrator"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#article","isPartOf":{"@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/"},"author":{"name":"Administrator","@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#\/schema\/person\/f864bb5e2f7c67ecbba2a82fe156f023"},"headline":"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: Five Hindrances","datePublished":"2025-08-06T13:30:16+00:00","dateModified":"2025-08-08T04:52:22+00:00","mainEntityOfPage":{"@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/"},"wordCount":10248,"publisher":{"@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#organization"},"image":{"@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#primaryimage"},"thumbnailUrl":"https:\/\/samatha-vipassana.com\/wp-content\/uploads\/2025\/08\/pancha-nivarana-en.jpg","articleSection":["\u0421\u0442\u0430\u0442\u044c\u0438"],"inLanguage":"en-US"},{"@type":"WebPage","@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/","url":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/","name":"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: Five Hindrances - Samatha Vipassana","isPartOf":{"@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#website"},"primaryImageOfPage":{"@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#primaryimage"},"image":{"@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#primaryimage"},"thumbnailUrl":"https:\/\/samatha-vipassana.com\/wp-content\/uploads\/2025\/08\/pancha-nivarana-en.jpg","datePublished":"2025-08-06T13:30:16+00:00","dateModified":"2025-08-08T04:52:22+00:00","description":"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: The Five Hindrances in Theravada Buddhism, by Rakwane Gnanaseeha. Antidotes to the Five Hindrances, How to Work with the Five Hindrances.","breadcrumb":{"@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#primaryimage","url":"https:\/\/samatha-vipassana.com\/wp-content\/uploads\/2025\/08\/pancha-nivarana-en.jpg","contentUrl":"https:\/\/samatha-vipassana.com\/wp-content\/uploads\/2025\/08\/pancha-nivarana-en.jpg","width":1280,"height":609},{"@type":"BreadcrumbList","@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/panca-nivaranani-five-hindrances\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"\u0413\u043b\u0430\u0432\u043d\u0430\u044f","item":"https:\/\/samatha-vipassana.com\/"},{"@type":"ListItem","position":2,"name":"\u0421\u0442\u0430\u0442\u044c\u0438","item":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/article\/"},{"@type":"ListItem","position":3,"name":"Pa\u00f1ca n\u012bvara\u1e47\u0101ni: Five Hindrances"}]},{"@type":"WebSite","@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#website","url":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/","name":"Samatha Vipassana","description":"Chittaviveka Monastery","publisher":{"@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#organization"},"potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"en-US"},{"@type":"Organization","@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#organization","name":"Chittaviveka Monastery","url":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/","logo":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#\/schema\/logo\/image\/","url":"https:\/\/samatha-vipassana.com\/wp-content\/uploads\/2024\/09\/cropped-logo-1.png","contentUrl":"https:\/\/samatha-vipassana.com\/wp-content\/uploads\/2024\/09\/cropped-logo-1.png","width":512,"height":512,"caption":"Chittaviveka Monastery"},"image":{"@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/www.facebook.com\/chittaviveka","https:\/\/www.instagram.com\/chittaviveka.monastery","https:\/\/vk.com\/dhammatheravada","https:\/\/www.youtube.com\/@ChittaViveka","https:\/\/rutube.ru\/channel\/40202709\/","http:\/\/t.me\/chittaviveka","https:\/\/t.me\/chittaviveka_chat"]},{"@type":"Person","@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#\/schema\/person\/f864bb5e2f7c67ecbba2a82fe156f023","name":"Administrator","image":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/chittaviveka-monastery-11272da.ingress-alpha.ewp.live\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/f563c9acacff67ba0434bc56f88b33b79cda9af76c6e143ee74dad0ee25ffbbd?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/f563c9acacff67ba0434bc56f88b33b79cda9af76c6e143ee74dad0ee25ffbbd?s=96&d=mm&r=g","caption":"Administrator"}}]}},"_links":{"self":[{"href":"https:\/\/samatha-vipassana.com\/en\/wp-json\/wp\/v2\/posts\/1200","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/samatha-vipassana.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/samatha-vipassana.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/samatha-vipassana.com\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/samatha-vipassana.com\/en\/wp-json\/wp\/v2\/comments?post=1200"}],"version-history":[{"count":13,"href":"https:\/\/samatha-vipassana.com\/en\/wp-json\/wp\/v2\/posts\/1200\/revisions"}],"predecessor-version":[{"id":1262,"href":"https:\/\/samatha-vipassana.com\/en\/wp-json\/wp\/v2\/posts\/1200\/revisions\/1262"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/samatha-vipassana.com\/en\/wp-json\/wp\/v2\/media\/1231"}],"wp:attachment":[{"href":"https:\/\/samatha-vipassana.com\/en\/wp-json\/wp\/v2\/media?parent=1200"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/samatha-vipassana.com\/en\/wp-json\/wp\/v2\/categories?post=1200"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/samatha-vipassana.com\/en\/wp-json\/wp\/v2\/tags?post=1200"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}