The Five Hindrances That Weaken Wisdom

Monks, there are these five obstructions, hindrances, burdens of the mind, states that weaken wisdom.

What five?

(1) Sensual desire is an obstruction, a hindrance, a burden of the mind, a state that weakens wisdom.

(2) Ill will is an obstruction, a hindrance, a burden of the mind, a state that weakens wisdom.

(3) Complacency is an obstruction, a hindrance, a burden of the mind, a state that weakens wisdom.

(4) Restlessness and worry is an obstruction, a hindrance, a burden of the mind, a state that weakens wisdom.

(5) Doubt is an obstruction, a hindrance, a burden of the mind, a state that weakens wisdom.

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

Monks, without having abandoned these five obstructions, hindrances, burdens of the mind, states that weaken wisdom, it is impossible that a Monk, with his ineffective and fragile wisdom, might know his own wholesomeness, the wholesomeness of others, or the wholesomeness of both, or realize a superhuman distinction in wisdom 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 trash.

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 trash.

So too, without having abandoned these five obstructions, hindrances, burdens of the mind, states that weaken wisdom, it is impossible that a Monk with his ineffective and fragile wisdom, might know his own wholesomeness, the wholesomeness of others, or the wholesomeness of both, or might realize a superhuman distinction in wisdom and vision worthy of the Noble Ones.

(The following are the reverse aspects of Monks who are void of hindrances. These are the Monks who penetrate ignorance (unknowing of true reality) through wisdom. Just as a swift current of a river with irrigation channels closed on both of its banks could travel a long distance.)

(Reference: AN 5.51)

In this Teaching from Gotama Buddha, he shares The Five Hindrances to the attainment of Enlightenment.

If a Practitioner does not eliminate these and does not stay diligent to eliminate these any time they might arise, one will be hindered from further progress on The Path to Enlightenment.

The Five Hindrances are five (5) aspects of the mind that need to be eliminated to attain Enlightenment as they are obstacles to the attainment of Enlightenment. Ignorance (unknowing of true reality) is the primary hindrance or obstacle that all unEnlightened beings experience, there are other obstacles that one needs to overcome as well. The Five Hindrances are sensual desire, ill will, complacency, restlessness and worry, and doubt.

You can investigate The Five Hindrances and how to eliminate them using this online class.

(Youtube)

(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors of Enlightenment

https://youtu.be/mY8xw5wPRiQ

(Podcast)

Ep. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors of Enlightenment

https://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---The-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid

In this Teaching, The Buddha mentions how “one might know his own wholesomeness, the wholesomeness of others”. To attain Enlightenment a Practitioner would need to be able to observe their own wholesome and unwholesome intentions, speech, and actions to actively work towards improvements of one’s moral conduct and life practice. Without the ability to objectively observe areas for improvement, one would be lost as this is an independent journey with your Teacher serving as a guide but they are not with you every moment. So, a Practitioner will need to develop the ability to observe their own wholesomeness and unwholesomeness so that they can support and enhance the wholesome qualities of mind and eliminate the unwholesome qualities of mind.

The Buddha mentions that an Ordained Practitioner will need to know the “wholesomeness of others”. There is no part of these Teachings where a Practitioner should judge another Practitioner. This is not wise for one to do and would only harm one’s own mind. But, anyone who is accepting Students to learn The Path to Enlightenment will need to have the ability to observe their Students’ mind and provide guidance of what is wholesome and unwholesome along with areas of improvement. It is up to the Teacher to be able to develop the ability to observe the mind of others and then politely and respectfully share Teachings with their Students for improvement.

The Buddha discusses in his Teachings various qualities one should develop for Teaching others and what would be beneficial for qualities for a Teacher to possess. But, a Practitioner needs to separate this guidance provided from The Buddha for Teachers from the guidance he provides a Practitioner who is not a Teacher and instead, be interested to progress to Enlightenment. If a Practitioner felt they should be judging others’ wholeness, this would inhibit one from attaining Enlightenment as there would still be the fetter of conceit in the mind - arrogance, pride, judging, measuring or comparing as superior or inferior to others. A Practitioner would need to eliminate the fetter of conceit to attain Enlightenment.

With that said, a Teacher will need to develop the ability to observe the mind of others to be able to provide precise instruction to Students of how to improve the condition of the mind towards the attainment of Enlightenment. This should be done with loving-kindness and compassion with only an interest to support, encourage, and motivate a Student.

The ability to observe one’s own mind is developed through The Path to Enlightenment as one cultivates mindfulness. An Enlightened being would also be able to observe the wholesomeness and unwholesomeness of others but would only do so with an interest to benefit their Students through polite, kind, friendly, and respectful guidance.

One Who Points Out Treasure

Ānanda, I shall not treat you as the potter treats the raw damp clay. Repeatedly restraining you, I shall speak to you, Ānanda. Repeatedly guiding you of what to avoid, I shall speak to you, Ānanda. The truly dedicated will stand [the test].

Regard him as one who points out treasure, the wise one who seeing your faults guides you of what to avoid. Stay with this sort of Teacher.

For the one who stays with a Teacher of this sort, things get better, not worse.

(Gotama Buddha)

(Reference: MN 122 & DHP 76-77)

Author’s Thoughts: In order to share The Teachings that lead to Enlightenment, a Buddha or any Teacher, would need to help Students uncover unwholesome qualities in the mind and in their life practice while pointing out the cultivation of wholesome qualities. A Student will need to put their trust in the Teacher while investigating the areas of improvement the Teacher identifies and shares with the Student.

A Student will need to be inviting and accepting of a Teacher’s guidance in order to identify areas of improvement and then learn, reflect, and practice Teachings to improve their life practice. If a Student allows the ego to block the guidance from the Teacher while feeling displeasure in the Teacher “pointing out treasure”, they will not “stand the test” of receiving guidance from the Teacher to progress towards Enlightenment.

A Teacher would need to exert a significant amount of time, effort, energy, and resources to guide a Student to Enlightenment. A Teacher should not ask for any benefits from their Students, but instead, await what is given as offerings. A Teacher’s only goal should be to guide a Student to Enlightenment without any personal gain for themselves whatsoever.

So, a Teacher who takes their time, effort, energy, and resources to “point out treasure” should be regarded as a “wise one who seeing your faults” will help you to learn, reflect, and practice The Teachings to attain Enlightenment.

The Buddha’s advice is to “stay with this sort of Teacher” as things only “get better, not worse”. As the condition of the mind and one’s life, “only gets better, not worse” when a Student is open to understanding guidance from a wise Teacher who kindly and patiently shares areas for improvement while not seeking any benefit from you - their only goal is to help you. In this type of relationship with a wise Teacher pointing out areas of improvement as treasure to be appreciated based on the goal of helping you, you should “stay with this sort of Teacher” as things only “get better, not worse”.