Dhammānupassanā —Five Hindrances (Exercise 32 in Satipaṭṭhāna Practices) Reflections by Bhante Dr. Chandima

Dhammānupassanā: Contemplation of the Five Hindrances (pañca nīvaraṇāni)

4.1 Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

And how, bhikkhus, does a bhikkhu dwell contemplating phenomena as phenomena? Here, bhikkhus, a bhikkhu dwells contemplating phenomena as phenomena about the five hindrances. And how, bhikkhus, does a bhikkhu dwell contemplating phenomena as phenomena about the five hindrances?

Kāmacchanda — Sense Desire 

4.1.1 Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu understands sense desire that is present internally as: “There is sense desire in me,” and sense desire that is absent internally as: “There is no sense desire in me.” He/she understands how unarisen sense desire arises, how arisen sense desire is abandoned, and how abandoned sense desire does not arise again in the future.

1. Knowing the presence of sense desire
One understands internally when sense desire (kāmacchanda) is present: “There is sense desire in me.”

2. Knowing the absence of sense desire
One understands internally when sense desire is absent:
“There is no sense desire in me.”

3. Knowing the conditions for the arising of unarisen sense desire
One understands how a sense desire that has not yet arisen comes to arise—by recognizing its causes and conditions.

4. Knowing the conditions for abandoning arisen sense desire
One understands how the sense desire that has already arisen is abandoned—through clear knowing, restraint, and appropriate attention.

5. Knowing the conditions for non-arising in the future
One understands how sense desire, once abandoned, does not arise again in the future—by removing its supporting conditions.

• Kāmacchanda refers to attraction toward pleasant sense objects—sights, sounds, smells, tastes, and touches. The emphasis here is not on suppression but on clear knowing (pajānāti). The practitioner observes desire across three temporal dimensions: its presence or absence, the conditions that give rise to it, and the conditions that prevent its future re-arising. Through this careful discernment, desire is transformed from a compelling and often unconscious force into a clearly understood mental phenomenon. In this light, kāmacchanda can better include obsessive or compulsive forms of sensual desire, where attraction becomes repetitive, intrusive, and difficult to disengage from without insight.

Byāpāda — Ill Will

4.1.2 Idha,santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu understands ill will that is present internally as: “There is ill will in me,” and ill will that is absent internally as: “There is no ill will in me.” He/she understands how unarisen ill will arises, how arisen ill will is abandoned, and how abandoned ill will does not arise again in the future.

1. Knowing the presence of ill will
2. Knowing the absence of ill will
3. Knowing the conditions for the arising of unarisen  ill will
4. Knowing the conditions for abandoning the arisen  ill will
5. Knowing the conditions for non-arising in the future

• Byāpāda includes aversion, resentment, irritation, and subtle hostility. The practitioner neither judges nor justifies these states but knows them simply as mental phenomena. By recognizing their conditions for arising—often rooted in unwise attention (ayoniso manasikāra)—one learns how patience, loving-kindness (mettā), and clear comprehension gradually dissolve ill will and prevent its reappearance. One also understands that paṭigha (“striking” or reactive resistance) is the underlying affective tone of all hatred-based mental states, giving them their sharp, confrontational quality.

Thīnamiddha — Sloth and Torpor

4.1.3 Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddhan’ti pajānāti, asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu understands sloth and torpor that is present internally as: “There is sloth and torpor in me,” and sloth and torpor that is absent internally as: “There is no sloth and torpor in me.” He/she understands how unarisen sloth and torpor arise, how arisen sloth and torpor are abandoned, and how abandoned sloth and torpor do not arise again in the future.

1. Knowing the presence of  sloth and torpor
2. Knowing the absence of  sloth and torpor
3. Knowing the conditions for the arising of unarisen   sloth and torpor
4. Knowing the conditions for abandoning the arisen  sloth and torpor
5. Knowing the conditions for non-arising in the future

• Thīna is mental dullness; middha is bodily lethargy. Together, they obscure clarity and energy. This contemplation trains awareness to detect loss of vitality early. Recognizing conditions such as overeating, lack of inspiration, or insufficient mindfulness allows the practitioner to re-establish alertness and balance, without self-criticism.

Uddhaccakukkucca — Restlessness and Remorse

4.1.4 Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu understands restlessness and worry that is present internally as: “There is restlessness and worry in me,” and restlessness and worry that is absent internally as: “There is no restlessness and worry in me.” He/she understands how unarisen restlessness and worry arise, how arisen restlessness and worry are abandoned, and how abandoned restlessness and worry do not arise again in the future.

1. Knowing the presence of restlessness and worry 
2. Knowing the absence of restlessness and worry 
3. Knowing the conditions for the arising of unarisen  restlessness and worry 
4. Knowing the conditions for abandoning the arisen  restlessness and worry 
5. Knowing the conditions for non-arising in the future

• Uddhacca is agitation and mental scattering; kukkucca is regret over past actions. Together, they pull the mind away from the present. By observing these states impersonally, one learns how ethical clarity (sīla), forgiveness, and present-moment anchoring calm the mind and restore composure.

Vicikicchā — Doubt 

4.1.5 Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu understands doubt that is present internally as: “There is doubt in me,” and doubt that is absent internally as: “There is no doubt in me.” He/she understands how unarisen doubt arises, how arisen doubt is abandoned, and how abandoned doubt does not arise again in the future.

1. Knowing the presence of doubt
2. Knowing the absence of doubt
3. Knowing the conditions for the arising of unarisen doubt
4. Knowing the conditions for abandoning the arisen doubt
5. Knowing the conditions for non-arising in the future

• Vicikicchā is paralyzing uncertainty regarding the Buddha, Dhamma, Saṅgha, or the path itself. This contemplation does not force belief but cultivates experiential confidence through careful observation, inquiry, and direct seeing. When causes are understood, doubt naturally fades.

4.1.6 Iti ajjhattaṃ vā dhamme dhammānupassī viharati, bahiddhā vā dhamme dhammānupassī  viharati, ajjhattabahiddhā vā citte dhamme dhammānupassī  viharati;

Thus, he/she dwells contemplating the mental phenomena internally, or he/she dwells contemplating the mental phenomena externally (universalizing the nature of the five hindrances), or he/she dwells contemplating the mental phenomena both internally and externally.

• The triadic formula—internal, external, and both—broadens mindfulness beyond the self. Observing one’s hindrances (ajjhattaṃ) cultivates introspective clarity; observing others’ hindrances bahiddhā) nurtures empathy and detachment; observing both dissolves the boundary between self and other, revealing universality in the mental phenomena processes.

4.1.7 Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.

They dwell observing the mental phenomena as subject to origination, as subject to vanishing, or as subject to both origination and vanishing.

• This section deepens contemplation into anicca-saññā—the perception of impermanence. One sees the mental phenomenon as a process, continuously arising and ceasing. Awareness of this flux uproots craving and builds insight into dukkha and anattā. The thought is no longer “mine,” but a transient flow of conditions.

4.1.8 ‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Or mindfulness that ‘there is a thought’ is established to the extent necessary for knowledge and mindfulness. And they dwell unassociating, not grasping at anything in the world.

• At this stage, awareness becomes purified of grasping. The practitioner does not think “I am the mental phenomenon,” but merely recognizes “there is a mental phenomenon.” This detached observation marks the maturity of mindfulness: awareness for the sake of knowing, not for owning. One abides free from worldly attachment (anissito ca viharati).

Evampi kho, bhikkhave, bhikkhu dhamme dhammānupassī viharati.

In this way, monks, a monk dwells observing the mental phenomena in the mental phenomena.

Further Notes on the Five Hindrances (Exercise 32 in Satipaṭṭhāna Practices)

The Five Hindrances are universal mental states that obstruct clarity and concentration in meditation: sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt. Rather than resisting them, the key instruction is to recognize them clearly and make them the object of meditation. What matters is awareness, not whether a hindrance is present or absent. When the hindrances temporarily cease, the mind naturally becomes calm and joyful. Therefore, they should be met with mindful friendliness rather than opposition.

1. Sensual Desire: When Wanting Turns into Clinging

Sensual Desire becomes a hindrance when it turns into grasping and clinging. It may involve wanting something harmful, inappropriate, or simply unhelpful in the present moment. Some desires are healthy—such as the wish to eat—but even these become hindrances when they arise at the wrong time, like during meditation. Other desires, such as craving a cigarette, are harmful in themselves. In meditation, the issue is not desire as such, but whether it supports or obstructs clarity and mindfulness.

2. Ill Will: Resisting Reality and Striking Against Experience

Aversion or hatred arises from resisting things as they are, while ill-will is a stronger expression that actively wishes harm toward what obstructs our desires. It can range from subtle resistance to intense anger and hostility. The Buddha identifies several forms of aversion: anger as basic resistance to what we dislike; ill-will as wishing suffering for others; resentment as clinging to “it should have been different” and living with a what-if mentality; revenge as the urge to retaliate; and jealousy as another expression of hatred. Underlying all these states is paṭigha—the reactive quality of “striking against”—which characterizes the nature of aversive mental states.

3. Sloth and Torpor: When Energy Becomes Dormant

Thīna refers to the physical aspect of sloth—it feels heavy and effortful to hold oneself upright, with the body lacking tone and energy. Middha refers to mental torpor—it becomes difficult to pay attention, and the mind feels dull, cloudy, or disengaged. Sloth and torpor can be either unpleasant or pleasant. When they are pleasant—dreamy, comfortable, and cozy—they become especially seductive. This pleasant dullness is sometimes referred to as a “sinking mind,” a subtle form of procrastination in which one knows mindfulness is weak but prefers to remain in that comfortable state, much like staying in bed and telling oneself, “I’ll get up later.”

It is essential to distinguish between sloth and torpor and a genuine physical need for sleep. One way to test this is to bring to mind a favourite fantasy or vivid memory: if alertness returns or sleepiness weakens, the issue is likely sloth and torpor rather than true exhaustion. Sloth and torpor function as habitual patterns of mind that inhibit the application of energy, engagement, and involvement. When strong, the mind can sink into them and get lost, feeling thick like mud or sticky like glue, making both mental and physical effort very difficult. Often, the energy needed for clarity is actually present but remains unused, blocked, or untapped. For some, frequent “laziness” reflects a habitual way of relating to the mind, and sloth and torpor are usually preceded by recognizable patterns of thought that lead into this state.

4. Restlessness and Worry: A Mind Pulled Between Past and Future

Restlessness is a state of agitation or over-excitement that unsettles the mind, preventing it from seeing clearly. Because it is uncomfortable, the mind often tries to resist or push it away, which only intensifies the agitation. Worry and anxiety are key expressions of restlessness: worry involves fear about specific future outcomes, while anxiety is a more diffuse, non-specific fear of what may happen.

Mental restlessness often manifests physically through tension, tightness, or the urge to change posture during meditation. It can appear in many forms—worry, planning, nervousness, self-judgment, remorse, regret about the past, or anxiety about the future—but they all share a common pattern: the mind is not present, but caught in past evaluation or future projection. Since peace and happiness are only possible in the present moment, restlessness keeps them out of reach.

A particularly strong source of restlessness is regret and self-judgment about past actions, whether things done or left undone. When we recognize how much mental unrest arises from past unskillful choices, the importance of living a life grounded in integrity and ethical care becomes increasingly clear and compelling.

5. Doubt (vicikicchā): When Uncertainty Undermines the Path

Vicikicchā refers to deep, existential doubt about reality itself rather than ordinary uncertainty. It is doubt concerning nāma and rūpa (mind and matter), doubt about cause and result (hetu–phala), doubt regarding the Four Noble Truths, and doubt about Paṭiccasamuppāda (Dependent Origination). This form of doubt undermines right view by obscuring the experiential understanding of how suffering arises and ceases. Instead of supporting inquiry, vicikicchā destabilizes confidence in seeing reality as it is, preventing insight from maturing and blocking progress on the path.

Doubt is considered the most dangerous of the Five Hindrances because it can lead a person to abandon the practice altogether. It may appear as doubt in one’s own ability, doubt about the method, or doubt about the teachings themselves. This hindrance manifests as indecision and vacillation, preventing full commitment and drawing the mind into unproductive discursive thinking.

Doubt disrupts the meditative process by interrupting direct observation with premature questioning, thereby obstructing clear seeing. Questions such as “Can I do this?”, “Is this the right way?”, or even “How am I doing?” become hindrances when they arise during practice, as they pull the mind away from immediate experience. Rather than being helpful, doubt drains energy, weakens engagement, and keeps the practitioner from applying themselves fully.