5.1.1 Sensual Lust1
Kathañ-ca, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, how does a meditator abide contemplating (either external or internal) phenomena that arises, stay, and pass away in the mind as mental phenomena,
pañcasu nīvaraṇesu?
in regard to the five hindrances.
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ
Mendicants, here a meditator is one whom having sensual lust present
“atthi me ajjhattaṃ kāmacchando” ti pajānāti;
clearly know “there is sensual lust present in me”; or
asantaṃ vā ajjhattaṃ kāmacchandaṃ “natthi me ajjhattaṃ kāmacchando” ti pajānāti.
not having sensual lust present they clearly know “there is no sensual lust present in me.”
Yathā ca anuppannassa kāmacchandassa uppādo hoti tañ-ca pajānāti;
In whatever way the not yet arisen sensual lust comes to be, that they clearly know;
yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañ-ca pajānāti;
and in whatever way the arisen sensual lust is abandoned, that they clearly know;
yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how abandoned sensual lust in the future does not arise again, that they clearly know.
5.1.2 Ill-will2
Santaṃ vā ajjhattaṃ byāpādaṃ
One whom having ill-will present
“atthi me ajjhattaṃ byāpādo” ti pajānāti;
clearly know “there is ill-will present in me”; or
asantaṃ vā ajjhattaṃ byāpādaṃ “natthi me ajjhattaṃ byāpādo” ti pajānāti.
not having ill-will present they clearly know “there is no ill-will present in me.”
Yathā ca anuppannassa byāpādassa uppādo hoti tañ-ca pajānāti,
In whatever way the not yet arisen ill-will comes to be, that they clearly know;
yathā ca uppannassa byāpādassa pahānaṃ hoti tañ-ca pajānāti,
and in whatever way the arisen ill-will is abandoned, that they clearly know;
yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how abandoned ill-will in the future does not arise again, that they clearly know.
5.1.3 Sloth & Torpor3
Santaṃ vā ajjhattaṃ thīnamiddhaṃ
One whom having sloth and torpor present
“atthi me ajjhattaṃ thīnamiddhan”-ti pajānāti;
clearly know “there is sloth and torpor present in me”; or
asantaṃ vā ajjhattaṃ thīnamiddhaṃ “natthi me ajjhattaṃ thīnamiddhan”-ti pajānāti.
not having sloth and torpor present they clearly know “there is no sloth and torpor present in me.”
Yathā ca anuppannassa thīnamiddhassa uppādo hoti tañ-ca pajānāti;
In whatever way the not yet arisen sloth and torpor comes to be, that they clearly know;
yathā ca uppannassa thīnamiddhassa pahānaṃ hoti tañ-ca pajānāti;
and in whatever way the arisen sloth and torpor is abandoned, that they clearly know;
yathā ca pahīnassa thīnamiddhassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how abandoned sloth and torpor in the future does not arise again, that they clearly know.
5.1.4 Agitation & Worry4
Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ
One whom having agitation and worry present
“atthi me ajjhattaṃ uddhaccakukkuccan”-ti pajānāti;
they clearly know “there is agitation and worry present in me”; or
asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ “natthi me ajjhattaṃ uddhaccakukkuccan”-ti pajānāti.
not having agitation and worry present they clearly know “there is no agitation and worry present in me.”
Yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañ-ca pajānāti;
In whatever way the not yet arisen agitation and worry comes to be, that they clearly know;
yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañ-ca pajānāti;
and in whatever way the arisen agitation and worry is abandoned, that they clearly know;
yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how abandoned agitation and worry in the future does not arise again, that they clearly know.
5.1.5 Doubt5
Santaṃ vā ajjhattaṃ vicikicchaṃ
One whom having doubt present
“atthi me ajjhattaṃ vicikicchā” ti pajānāti;
clearly know “there is doubt present in me”; or
asantaṃ vā ajjhattaṃ vicikicchaṃ “natthi me ajjhattaṃ vicikicchā” ti pajānāti.
not having doubt present they clearly know “there is no doubt present in me.”
Yathā ca anuppannāya vicikicchāya uppādo hoti tañ-ca pajānāti;
In whatever way the not yet arisen doubt comes to be, that they clearly know;
yathā ca uppannāya vicikicchāya pahānaṃ hoti tañ-ca pajānāti;
and in whatever way the arisen doubt is abandoned, that they clearly know;
yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how abandoned doubt in the future does not arise again, that they clearly know.
5.1.6 Insight Refrain
Iti ajjhattaṃ vā dhammesu Dhammānupassī viharati,
You should also abide contemplating mental phenomena regarding yourselves (internally,) or
bahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding others (externally,) or
ajjhattabahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination regarding the mental phenomena, or
vayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of cessation regarding the mind, or
samudayavayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination, and cessation regarding the mental phenomena,
“atthi dhammā” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there are phenomena which rises and falls,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world (yourselves.)
Evam-pi kho, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, it is a meditator who abides contemplating mental phenomena just so,
pañcasu nīvaraṇesu.
in regard to the five hindrances.
Kathañ-ca, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, how does a meditator abide contemplating (either external or internal) phenomena that arises, stay, and pass away in the mind as mental phenomena,
pañcasu nīvaraṇesu?
in regard to the five hindrances.
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ
Mendicants, here a meditator is one whom having sensual lust present
“atthi me ajjhattaṃ kāmacchando” ti pajānāti;
clearly know “there is sensual lust present in me”; or
asantaṃ vā ajjhattaṃ kāmacchandaṃ “natthi me ajjhattaṃ kāmacchando” ti pajānāti.
not having sensual lust present they clearly know “there is no sensual lust present in me.”
Yathā ca anuppannassa kāmacchandassa uppādo hoti tañ-ca pajānāti;
In whatever way the not yet arisen sensual lust comes to be, that they clearly know;
yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañ-ca pajānāti;
and in whatever way the arisen sensual lust is abandoned, that they clearly know;
yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how abandoned sensual lust in the future does not arise again, that they clearly know.
5.1.2 Ill-will2
Santaṃ vā ajjhattaṃ byāpādaṃ
One whom having ill-will present
“atthi me ajjhattaṃ byāpādo” ti pajānāti;
clearly know “there is ill-will present in me”; or
asantaṃ vā ajjhattaṃ byāpādaṃ “natthi me ajjhattaṃ byāpādo” ti pajānāti.
not having ill-will present they clearly know “there is no ill-will present in me.”
Yathā ca anuppannassa byāpādassa uppādo hoti tañ-ca pajānāti,
In whatever way the not yet arisen ill-will comes to be, that they clearly know;
yathā ca uppannassa byāpādassa pahānaṃ hoti tañ-ca pajānāti,
and in whatever way the arisen ill-will is abandoned, that they clearly know;
yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how abandoned ill-will in the future does not arise again, that they clearly know.
5.1.3 Sloth & Torpor3
Santaṃ vā ajjhattaṃ thīnamiddhaṃ
One whom having sloth and torpor present
“atthi me ajjhattaṃ thīnamiddhan”-ti pajānāti;
clearly know “there is sloth and torpor present in me”; or
asantaṃ vā ajjhattaṃ thīnamiddhaṃ “natthi me ajjhattaṃ thīnamiddhan”-ti pajānāti.
not having sloth and torpor present they clearly know “there is no sloth and torpor present in me.”
Yathā ca anuppannassa thīnamiddhassa uppādo hoti tañ-ca pajānāti;
In whatever way the not yet arisen sloth and torpor comes to be, that they clearly know;
yathā ca uppannassa thīnamiddhassa pahānaṃ hoti tañ-ca pajānāti;
and in whatever way the arisen sloth and torpor is abandoned, that they clearly know;
yathā ca pahīnassa thīnamiddhassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how abandoned sloth and torpor in the future does not arise again, that they clearly know.
5.1.4 Agitation & Worry4
Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ
One whom having agitation and worry present
“atthi me ajjhattaṃ uddhaccakukkuccan”-ti pajānāti;
they clearly know “there is agitation and worry present in me”; or
asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ “natthi me ajjhattaṃ uddhaccakukkuccan”-ti pajānāti.
not having agitation and worry present they clearly know “there is no agitation and worry present in me.”
Yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañ-ca pajānāti;
In whatever way the not yet arisen agitation and worry comes to be, that they clearly know;
yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañ-ca pajānāti;
and in whatever way the arisen agitation and worry is abandoned, that they clearly know;
yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how abandoned agitation and worry in the future does not arise again, that they clearly know.
5.1.5 Doubt5
Santaṃ vā ajjhattaṃ vicikicchaṃ
One whom having doubt present
“atthi me ajjhattaṃ vicikicchā” ti pajānāti;
clearly know “there is doubt present in me”; or
asantaṃ vā ajjhattaṃ vicikicchaṃ “natthi me ajjhattaṃ vicikicchā” ti pajānāti.
not having doubt present they clearly know “there is no doubt present in me.”
Yathā ca anuppannāya vicikicchāya uppādo hoti tañ-ca pajānāti;
In whatever way the not yet arisen doubt comes to be, that they clearly know;
yathā ca uppannāya vicikicchāya pahānaṃ hoti tañ-ca pajānāti;
and in whatever way the arisen doubt is abandoned, that they clearly know;
yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how abandoned doubt in the future does not arise again, that they clearly know.
5.1.6 Insight Refrain
Iti ajjhattaṃ vā dhammesu Dhammānupassī viharati,
You should also abide contemplating mental phenomena regarding yourselves (internally,) or
bahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding others (externally,) or
ajjhattabahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination regarding the mental phenomena, or
vayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of cessation regarding the mind, or
samudayavayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination, and cessation regarding the mental phenomena,
“atthi dhammā” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there are phenomena which rises and falls,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world (yourselves.)
Evam-pi kho, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, it is a meditator who abides contemplating mental phenomena just so,
pañcasu nīvaraṇesu.
in regard to the five hindrances.
Nīvaraṇapabbaṃ Niṭṭhitaṃ
The End of the Section about the Hindrances
The End of the Section about the Hindrances
Notes
1
Sensual lust is the desire for any of the sense objects, sights, sounds, smells tastes or tactile objects. The Ahara Sutta SN46.51) talks of how the hindrances rise and fall, the inappropriate attention to beauty develops sensual lust, while the perception of unattractiveness diminishes and stops sensual lust. Other useful practices and things to develop are; guarding the sense doors, i.e, learning where to focus our attention, and using the perception of unattractiveness appropriately; moderation in eating; suitable conversations with admiral friends; mindfulness as a faculty and a step towards awakening are also useful. Sensual lust is also the underlying tendency of pleasant feelings as found in Cūḷavedalla sutta MN44. In the Pattakamma Sutta AN4.61, the Buddha is addressing a householder, lust (kāmacchanda) changes to “covetousness and rampant greed” (Abhijjhāvisamalobhā.)
2
The Ahara Sutta SN46.51 talks of how the hindrances rise and fall, resistance to things develops ill will, while the development of the sublime attitudes diminishes and stops this hindrance. The practice of mettā, in-particular, counteracts ill-will, as-well as reflecting on the ownership of Kamma and suitable conversation with admiral friends. The Faculty of faith, as-well as the steps towards awakening of rapture and equanimity are also useful to develop and maintain. Ill-will is also the underlying tendency of painful feelings as found in Cūḷavedalla sutta MN44.
3
The Ahara Sutta SN46.51 talks of how the hindrances rise and fall, inappropriate attention to boredom, weariness, yawning, drowsiness after a meal, & sluggishness of awareness develops sloth and drowsiness, however, the potential for effort, for exertion, and for striving diminishes and stops this hindrance. Changing the posture, the perception of light, staying in the open air, and suitable conversation with admiral friends are beneficial practices, as-well as the faculty of energy; and the investigation of reality, energy, and rapture factors of enlightenment are also useful to develop and maintain. The perception of light is found in the Madhya Āgama version of this sutta within the body tetrad. Within the Bhikkhunupassaya Sutta, SN47.10, there are two kinds of meditation mentioned, cultivation based on having to aspire and cultivation based on not having to aspire, within each satipaṭṭhāna. The description of the cultivation based on having to aspire meditation is if while practicing satipaṭṭhāna there arise based upon each reference “a fever in the body arises; a sluggish mental property; or the mind is disturbed by the outside.” one should then direct ones mind towards an appropriately inspiring sign in-order to delight the mind, which then leads onto rapture, tranquillity, happiness, and concentration; which seams to suggest jhāna practice. The perception of light, within the second book of the Abhidhamma, the Vibhaṅga 549, is explained as meaning “the perception is bright; clear; pure; and unobstructed.” However the commentaries prefer a more literal meaning.
4
The Ahara Sutta SN46.51 talks of how the hindrances rise and fall, non-stillness of awareness, or letting our mind jump from topic to topic, unrestrained, develops agitation and worry, while focussing our attention diminishes and stops this hindrance. Useful tools for counteracting this hindrance are knowing and talking about the texts & rules of morality; and suitable conversation with noble friends, and the spiritual faculty of concentration; as-well as tranquillity, concentration and equanimity, of the steps towards awakening. See also footnote 107, regarding the Bhikkhunupassaya Sutta.
5
Knowing the Dhamma is advised to Dhotaka as a means for overcoming doubt in the Mettagūmāṇavapucchā KhN Snp5.5, knowing the Dhamma, here, would mean knowing/understanding for oneself, or having firm confidence that the dhamma is true. The Ahara Sutta SN46.51) talks of how the hindrances rise and fall, there are phenomena that act as a foothold for uncertainty, which develops doubt (vicikicchā), these phenomena would be unexplainable or mysterious things which don’t necessarily need an explanation. There are also mental qualities that are skilful & unskilful, blameworthy & blameless, gross & refined, siding with darkness & with light diminishes and stops doubt. Other techniques to counteract doubt are to know and talk about the texts & rules of morality; and suitable conversation with noble friends. The faculty of discernment; as-well as investigation of dhamma of the awakening factors are also useful to cultivate and maintain.
Sensual lust is the desire for any of the sense objects, sights, sounds, smells tastes or tactile objects. The Ahara Sutta SN46.51) talks of how the hindrances rise and fall, the inappropriate attention to beauty develops sensual lust, while the perception of unattractiveness diminishes and stops sensual lust. Other useful practices and things to develop are; guarding the sense doors, i.e, learning where to focus our attention, and using the perception of unattractiveness appropriately; moderation in eating; suitable conversations with admiral friends; mindfulness as a faculty and a step towards awakening are also useful. Sensual lust is also the underlying tendency of pleasant feelings as found in Cūḷavedalla sutta MN44. In the Pattakamma Sutta AN4.61, the Buddha is addressing a householder, lust (kāmacchanda) changes to “covetousness and rampant greed” (Abhijjhāvisamalobhā.)
2
The Ahara Sutta SN46.51 talks of how the hindrances rise and fall, resistance to things develops ill will, while the development of the sublime attitudes diminishes and stops this hindrance. The practice of mettā, in-particular, counteracts ill-will, as-well as reflecting on the ownership of Kamma and suitable conversation with admiral friends. The Faculty of faith, as-well as the steps towards awakening of rapture and equanimity are also useful to develop and maintain. Ill-will is also the underlying tendency of painful feelings as found in Cūḷavedalla sutta MN44.
3
The Ahara Sutta SN46.51 talks of how the hindrances rise and fall, inappropriate attention to boredom, weariness, yawning, drowsiness after a meal, & sluggishness of awareness develops sloth and drowsiness, however, the potential for effort, for exertion, and for striving diminishes and stops this hindrance. Changing the posture, the perception of light, staying in the open air, and suitable conversation with admiral friends are beneficial practices, as-well as the faculty of energy; and the investigation of reality, energy, and rapture factors of enlightenment are also useful to develop and maintain. The perception of light is found in the Madhya Āgama version of this sutta within the body tetrad. Within the Bhikkhunupassaya Sutta, SN47.10, there are two kinds of meditation mentioned, cultivation based on having to aspire and cultivation based on not having to aspire, within each satipaṭṭhāna. The description of the cultivation based on having to aspire meditation is if while practicing satipaṭṭhāna there arise based upon each reference “a fever in the body arises; a sluggish mental property; or the mind is disturbed by the outside.” one should then direct ones mind towards an appropriately inspiring sign in-order to delight the mind, which then leads onto rapture, tranquillity, happiness, and concentration; which seams to suggest jhāna practice. The perception of light, within the second book of the Abhidhamma, the Vibhaṅga 549, is explained as meaning “the perception is bright; clear; pure; and unobstructed.” However the commentaries prefer a more literal meaning.
4
The Ahara Sutta SN46.51 talks of how the hindrances rise and fall, non-stillness of awareness, or letting our mind jump from topic to topic, unrestrained, develops agitation and worry, while focussing our attention diminishes and stops this hindrance. Useful tools for counteracting this hindrance are knowing and talking about the texts & rules of morality; and suitable conversation with noble friends, and the spiritual faculty of concentration; as-well as tranquillity, concentration and equanimity, of the steps towards awakening. See also footnote 107, regarding the Bhikkhunupassaya Sutta.
5
Knowing the Dhamma is advised to Dhotaka as a means for overcoming doubt in the Mettagūmāṇavapucchā KhN Snp5.5, knowing the Dhamma, here, would mean knowing/understanding for oneself, or having firm confidence that the dhamma is true. The Ahara Sutta SN46.51) talks of how the hindrances rise and fall, there are phenomena that act as a foothold for uncertainty, which develops doubt (vicikicchā), these phenomena would be unexplainable or mysterious things which don’t necessarily need an explanation. There are also mental qualities that are skilful & unskilful, blameworthy & blameless, gross & refined, siding with darkness & with light diminishes and stops doubt. Other techniques to counteract doubt are to know and talk about the texts & rules of morality; and suitable conversation with noble friends. The faculty of discernment; as-well as investigation of dhamma of the awakening factors are also useful to cultivate and maintain.
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