The Word of the Buddha The Five Hindrances
The Word of the BuddhaIV. The Path that Leads to the Extinction of Suffering
4. Observing the Mental Qualities
4.1. Observing the Mental Qualities with regard to the Hindrances
And how does a bhikkhu dwell observing the mental qualities in and of themselves?
Here, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the five hindrances. And how does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the five hindrances?
Here, a bhikkhu discerns when there is sensual desire present in him, ‘There is sensual desire in me,’ or when there is no sensual desire present, ‘There is no sensual desire in me,’ and he discerns how unarisen sensual desire can arise, how arisen sensual desire is abandoned, and how abandoned sensual desire does not arise again in the future.
He discerns when there is ill will present in him, ‘There is ill will in me,’ or when there is no ill will present, ‘There is no ill will in me,’ and he discerns how unarisen ill will can arise, how arisen ill will is abandoned, and how abandoned ill will does not arise again in the future.
He discerns when there is dullness and drowsiness present in him, ‘There is dullness and drowsiness in me,’ or when there is no dullness and drowsiness present, ‘There is no dullness and drowsiness in me,’ and he discerns how unarisen dullness and drowsiness can arise, how arisen dullness and drowsiness is abandoned, and how abandoned dullness and drowsiness does not arise again in the future.
He discerns when there is restlessness and worry present in him, ‘There is restlessness and worry in me,’ or when there is no restlessness and worry present, ‘There is no restlessness and worry in me,’ and he discerns how unarisen restlessness and worry can arise, how arisen restlessness and worry is abandoned, and how abandoned restlessness and worry does not arise again in the future.
He knows when there is doubt present in him, ‘There is doubt in me,’ or when there is no doubt present, ‘There is no doubt in me,’ and he knows how unarisen doubt can arise, how arisen doubt is abandoned, and how abandoned doubt does not arise again in the future.
Thus, he dwells observing the mental qualities in and of themselves internally, or he dwells observing the mental qualities in and of themselves externally, or he dwells observing the mental qualities in and of themselves both internally and externally. He dwells observing the arising nature in the mental qualities, or he dwells observing the going-away nature in the mental qualities, or he dwells observing both the arising and going-away nature in the mental qualities. Or else, mindfulness that ‘there are mental qualities’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the five hindrances.
Just as a person might take a loan to invest in a business. And that business succeeds. He would then repay his old debts and still have some profit left over for supporting a wife. He would think: ‘Before, I took a loan to invest in a business, and that business succeeded. I have repaid my old debts and still have some profit left over for supporting a wife.’ On that account, he would attain joy and experience pleasure.
Just as a person who was sick, in pain, and seriously ill, and his food did not nourish him, and his body had no strength. Then later on he recovers from that illness, his food nourishes him, and he regains strength in his body. He would think: ‘Before, I was sick, in pain, and seriously ill, my food did not nourish me, and my body had no strength. Now, I have recovered from that illness, my food nourishes me, and I have regained strength in my body.’ On that account, he would attain joy and experience pleasure.
Just as a person who was imprisoned. Then later on he is released from prison, safe and secure, without any loss of his belongings. He would think: ‘Before, I was imprisoned, now I have been released from prison, safe and secure, without any loss of my belongings.’ On that account, he would attain joy and experience pleasure.
Just as a person who was a slave, not free, dependent on others, unable to go where he wants. Then later on he is freed from slavery, becomes independent, not dependent on others, free to go where he wants. He would think: ‘Before, I was a slave, not free, dependent on others, unable to go where I want. Now, I am freed from slavery, independent, not dependent on others, free to go where I want.’ On that account, he would attain joy and experience pleasure.
Just as a person with wealth and possessions would travel along a long desert path, scarce in food and fraught with danger. Then later on he crosses over that desert safely and reaches the safety of a village, secure and free from danger. He would think: ‘Before, with wealth and possessions, I traveled along a long desert path, scarce in food and fraught with danger. Now, I have crossed over that desert safely and reached the safety of a village, secure and free from danger.’ On that account, he would attain joy and experience pleasure.
In the same way, a bhikkhu sees these five hindrances in himself as if they were a debt, a disease, a prison, slavery, a long desert path. And when these five hindrances are abandoned, he sees himself as free from debt, healthy, released from prison, free from slavery, in a place of safety.
Last updated on October 20, 2026