Mindfulness and the Five Hindrances (Pañcanīvaraṇā)
The integral developmental path presented in the suttas includes developing both the cognitive and affective aspects of ourselves in order to confront and begin to skillfully work with the deep seated habitual tendencies which manifest as conflicted emotions. Through the development of clear seeing we begin to work on our self-limiting cognitive barriers. And through the development of calm we begin to confront and work on our emotional hindrances. This approach is presented in AN 2.32 Vijjābhāgiyā Sutta:
When calm is developed, what purpose does it serve? The mind is developed. And what is the benefit of a developed mind? Passion is abandoned.
When clear seeing is developed, what purpose does it serve? Discernment is developed. And what is the benefit of developed discernment? Ignorance is abandoned.
Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus, monks, from the fading away of passion there is liberation of mind (cetovimutti). From the fading away of ignorance there is liberation through discernment (paññāvimutti).
Merely suppressing unwanted urges or conflicting emotions (kilesas) is not a very effective tool in the long term. Whatever is being suppressed has a tendency to leak out in other ways — sometimes quite unexpected ways. Therefore, at some point we have to acknowledge and begin working directly with those undesirable aspects of ourselves. This includes discovering, understanding, and working directly with the underlying factors which fuel our habitual thoughts and actions. This takes a lot of commitment and dedication to the process of actually walking the path in a realistic way. In short, we have to be very honest with ourselves if we want to be authentic. This is where a teacher can be an invaluable aid. The simple fact of the matter is that we are not always in the best position to be able to recognize and acknowledge the sources of our own difficulties. We’re often too close and too involved in the habitual patterns to be able to see our own biases operating. But with the help of a skillful teacher, and plenty of time on the cushion, we can learn to see how our mind works with a more panoramic perspective.
Working with the Hindrances
Specifically in the context of sitting meditation we soon discover that we need to work with the hindrances which arise and impede our ability to sustain mindfulness and full awareness. These impediments include the five hindrances of (i) impulsive desire for sensual pleasure, (ii) aversion, (iii) bodily lethargy and mental drowsiness, (iv) restlessness and anxiety, and (v) doubt.
Fortunately, there are many contemplative meditation themes offered in the suttas. When properly engaged they are all skillful means for abandoning these unproductive thoughts and feelings by either (i) replacing them with skillful thoughts and attitudes, (ii) attending to a non-discursive object such as the breath or one of the totalities, or (iii) choicelessly remaining mindful of the feeling or attitude without reacting to it.
In this section we will primarily focus on the first skillful method: that of replacing unproductive thoughts and feelings with skillful ones that can work as antidotes to abandon the unskillful qualities that have arisen. Some of the contemplations that we’ll look at here are reflective meditation themes that protect the mind from hindrances. They include the recollection of the Buddha, the development of loving-kindness, the recognition of unattractiveness, and recollection of the uncertainty of the time of death.
Desire for Sensual Pleasure (Kāmacchanda)
To remedy desire for sensual pleasure we are advised to attend to an unattractive object (asubhanimitta). AN 1.2 Nīvaraṇappahāṇavagga:
No other phenomenon do I know, monks, on account of which unarisen desire for sensual pleasure does not arise and arisen desire for sensual pleasure is abandoned as much as on account of this: an unattractive object. For one who attends properly to an unattractive object, unarisen desire for sensual pleasure does not arise and arisen desire for sensual pleasure is abandoned.
Aversion (Byāpāda)
In order to abandon aversion we are instructed to develop the liberation of the mind through loving-kindness (mettācetovimutti). AN 1.2 Nīvaraṇappahāṇavagga:
No other phenomenon do I know, monks, on account of which unarisen aversion does not arise and arisen aversion is abandoned as much as on account of this: the liberation of the mind through loving-kindness. For one who attends properly to the liberation of the mind through loving-kindness, unarisen aversion does not arise and arisen aversion is abandoned.
1. Giving thorough attention to the feeling
If a feeling of bodily tension arises in meditation it is very helpful to give it thorough attention (yoniso manasikāra). This involves not only recognizing that it is present, but also examining the underlying conditions and tendencies associated with the tension. The practice here is to see if there is any mental unhappiness (domanassa) present that is associated with this bodily tension. Is there any mental aversion or resistance there? If so, is there any other emotional content there that you may not even be aware of at first? Any “deeper” emotional conditioning?
The underlying emotional content associated with this uncomfortable feeling of tension could be unacknowledged aversion, or anger, or resentment, or sadness, or grief, or loneliness, or a feeling of a lack of fulfillment. Or it could be fear. Or it could be frustration. Whatever it is — and nobody can uncover this but yourself — but whatever it is, it needs to be identified, and then acknowledged with full awareness. This involves sitting with the emotional content and feeling it — allowing it to fully express itself. See if it changes or shifts to reveal even more subtle levels of resistance or sadness or whatever there is that arises.
2. Accepting the feeling with mindfulness and full awareness
Often, when the emotional conditioning associated with the tension is identified and brought fully into conscious awareness, the bodily feeling of tension, as well as the tactile sensation of tightness itself, will naturally begin to dissolve. But for this to occur, there needs to be some acceptance of the emotional content with mindfulness and full awareness (satisampajañña). Just let it express itself and feel it without any added judgment or aversion. If strong aversion remains towards whatever is being felt, then the associated mental conditions haven’t been fully identified and acknowledged.
3. Releasing the feeling
If the feeling has been identified and accepted as it is, yet it still continues, one can begin contemplating the release (paṭinissaggānupassī) of the feeling. It is not yours and you can let go of it. As you breathe mindfully, you can release it moment to moment without judgment. But it’s important to remember that often times there is no quick fix. These types of situations usually need to be worked with again and again, using the relevant practices. Eventually, with time and continual practice, it may no longer be an issue.
Developing kindness and compassion for yourself — for the uncomfortable feeling that is present — is also very helpful. Even if you can only develop a little bit of kindness or compassion at first. With practice this can lead to more expansive kindness and compassion. You can recognize that there are many others who experience all sorts of similar feelings — and in some cases, far more painful feelings. Then you can extend kindness and compassion to them as well.
Lethargy and Drowsiness (Thīnamiddha)
As an antidote to lethargy and drowsiness we are advised to develop the productive mental components of arousal (ārambhadhātu), persistence (nikkāmadhātu), and energetic endeavor (parakkāmadhātu). AN 1.2 Nīvaraṇappahāṇavagga:
No other phenomenon do I know, monks, on account of which unarisen lethargy and drowsiness does not arise and arisen lethargy and drowsiness is abandoned as much as on account of this: the component of arousal, the component of persistence, the component of energetic endeavor. For one who has aroused energy, unarisen lethargy and drowsiness does not arise and arisen lethargy and drowsiness is abandoned.
Restlessness and Anxiety (Uddhaccakukkucca)
The remedy for restlessness and anxiety is the development of a pacified mind (cetaso vūpasama). AN 1.2 Nīvaraṇappahāṇavagga:
No other phenomenon do I know, monks, on account of which unarisen restlessness and anxiety does not arise and arisen restlessness and anxiety is abandoned as much as on account of this: a pacified mind. For one with a pacified mind, unarisen restlessness and anxiety does not arise and arisen restlessness and anxiety is abandoned.
Doubt (Vicikicchā)
Thorough reflection (yoniso manasikāra) is suggested in order to work with any doubts that we may have about the veracity and effectiveness of the dhamma. AN 1.2 Nīvaraṇappahāṇavagga:
No other phenomenon do I know, monks, on account of which unarisen doubt does not arise and arisen doubt is abandoned as much as on account of this: thorough reflection (yoniso manasikāra). For one who thoroughly reflects, unarisen doubt does not arise and arisen doubt is abandoned.
The following chart is a summary of the antidotes to the five main hindrances of meditation. Clicking on the link of any of the five remedial practices listed in the chart will take you to the corresponding page which discusses the development of that practice in more detail.
| hindrance | remedial practice |
| desire for sensual pleasure | recognition of unattractiveness |
| aversion | loving-kindness |
| lethargy & drowsiness | recognition of death |
| restlessness & anxiety | mindfulness of breathing |
| doubt | recollection of the Buddha |
When we have established a sustainable and committed regular sitting practice, integrated with and supported by ethical conduct, and are able to abandon the hindrances when we sit, then we’ve created the optimal conditions for the rest of the developmental processes to unfold. This optimal level of development is expressed in AN 11.2 Cetanākaraṇīya Sutta:
Monks, for one who is ethical, fully observing ethical conduct, there is no need to make the intention, ‘May freedom from remorse arise in me.’ Monks, it is the nature of things that freedom from remorse arises for one who is ethical, fully observing ethical conduct.
Monks, for one who is free from remorse there is no need to make the intention, ‘May gladness arise in me.’ Monks, it is the nature of things that gladness arises for one who is free from remorse.
Monks, for one who is glad there is no need to make the intention, ‘May joy arise in me.’ Monks, it is the nature of things that joy arises for one who is glad.
Monks, for one who is joyful there is no need to make the intention, ‘May my body be tranquil.’ Monks, it is the nature of things that for one who’s mind is joyful the body becomes tranquil.
Monks, for one who’s body is tranquil there is no need to make the intention, ‘May I experience pleasure.’ Monks, it is the nature of things that one who’s body is tranquil experiences pleasure.
Monks, for one [experiencing] pleasure there is no need to make the intention, ‘May my mind be composed.’ Monks, it is the nature of things that for one who’s [experiencing] pleasure the mind becomes composed.
Monks, for one who’s mind is composed there is no need to make the intention, ‘May I know and see things as they really are.’ Monks, it is the nature of things that one who’s mind is composed knows and sees things as they really are.
Monks, for one who knows and sees things as they really are there is no need to make the intention. ‘May I be disenchanted.’ Monks, it is the nature of things that one who knows and sees things as they really are feels disenchantment.
Monks, for one who feels disenchantment there is no need to make the intention, ‘May I grow dispassionate.’ Monks, it is the nature of things that one who feels disenchantment grows dispassionate.
Monks, for one who is dispassionate there is no need to make the intention, ‘May I realize gnosis and vision of liberation.’ Monks, it is the nature of things that one who is dispassionate realizes the gnosis and vision of liberation.
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