109 (Day) Dhammānupassanā —Five Hindrances (Exercise 32 in Satipaṭṭhāna Practices)| Satipaṭṭhāna Sutta (MN 10) | Study Notes from BMV Monday Sutta Study with Bhante Dr. G. 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.
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
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.
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.
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;
- 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.
- 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.
- 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).
The Five Hindrances are universal mental states that obstruct clarity and concentration in life/meditation: obsessive 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 cultivation. 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 awareness rather than opposition.
First, I would like to examine the Five Hindrances (pañca nīvaraṇāni) in terms of their arising and cessation as presented in the Āhāra Sutta (SN 46.51). In this discourse, the Buddha employs the Pāli term āhāra (nutriment or supporting condition) to explain the causal basis for the arising and persistence of the Five Hindrances, and anāhāra (absence of nutriment) to indicate the conditions for their non-arising and cessation. Rather than treating the hindrances as fixed mental defilements, the sutta frames them dynamically—as dependently arisen phenomena sustained by specific cognitive and affective inputs. This analytical framework highlights both the conditional nature of unwholesome states and the practical possibility of their abandonment through removing their sustaining nutriments. Let us now turn to the sutta itself and examine its contents together with the relevant Pāli passages.
nimitta + ayoniso manasikāra = āhāra (nutriment)
→ hindrances arise and proliferate.
wholesome dhammas + yoniso manasikāra = anāhāra (non-nutriment)
→ hindrances fail to arise and wither away.
Five causes (nutriments) that give rise to the five hindrances
Kāmacchanda (obsessive sense desire/pleasure)
ko ca, bhikkhave, āhāro
what indeed, monks, (is the) nutriment / condition
anuppannassa vā kāmacchandassa uppādāya
for the arising of unarisen sense-desire
uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?
or for the increase and expansion of arisen sense-desire?
atthi, bhikkhave, subhanimittaṃ
there is, monks, a beautiful / attractive sign
tattha ayonisomanasikārabahulīkāro
therein: frequent unwise attention
ayam āhāro
this is the nutriment
anuppannassa vā kāmacchandassa uppādāya
for the arising of unarisen sense-desire
uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya
or for the increase and growth of arisen sense-desire.
Byāpāda (ill will)
ko ca, bhikkhave, āhāro
what, monks, is the nutriment
anuppannassa vā byāpādassa uppādāya
for the arising of unarisen ill will
uppannassa vā byāpādassa bhiyyobhāvāya vepullāya?
or for the increase and expansion of arisen ill will?
atthi, bhikkhave, paṭighanimittaṃ
there is, monks, a sign of irritation / resistance (mental striking)
tattha ayonisomanasikārabahulīkāro
therein, frequent unwise attention
ayam āhāro
this is the nutriment
anuppannassa vā byāpādassa uppādāya
for the arising of unarisen ill will
uppannassa vā byāpādassa bhiyyobhāvāya vepullāya
or for the increase and growth of arisen ill will.
Thīna-middha (sloth & torpor)
ko ca, bhikkhave, āhāro
what, monks, is the nutriment
anuppannassa vā thinamiddhassa uppādāya
for the arising of unarisen sloth-and-torpor
uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya?
or for the increase and expansion of arisen sloth-and-torpor?
atthi, bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ
there is, monks: dissatisfaction, laziness, stretching/yawning, heaviness from food, and mental sluggishness
tattha ayonisomanasikārabahulīkāro
therein, frequent unwise attention
ayam āhāro
this is the nutriment
anuppannassa vā thinamiddhassa uppādāya
for the arising of unarisen sloth-and-torpor
uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya
or for the increase and growth of arisen sloth-and-torpor.
Uddhacca-kukkucca (restlessness & remorse)
ko ca, bhikkhave, āhāro
what, monks, is the nutriment
anuppannassa vā uddhaccakukkuccassa uppādāya
for the arising of unarisen restlessness-and-remorse
uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya?
or for the increase and expansion of arisen restlessness-and-remorse?
atthi, bhikkhave, cetaso avūpasamo
there is, monks, non-calming of the mind
tattha ayonisomanasikārabahulīkāro
therein, frequent unwise attention
ayam āhāro
this is the nutriment
anuppannassa vā uddhaccakukkuccassa uppādāya
for the arising of unarisen restlessness-and-remorse
uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya
or for the increase and growth of arisen restlessness-and-remorse.
Vicikicchā (doubt)
ko ca, bhikkhave, āhāro
what, monks, is the nutriment
anuppannāya vā vicikicchāya uppādāya
for the arising of unarisen doubt
uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?
or for the increase and expansion of arisen doubt?
atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā
there are, monks, things that give rise to doubt
tattha ayonisomanasikārabahulīkāro
therein, frequent unwise attention
ayam āhāro
this is the nutriment
anuppannāya vā vicikicchāya uppādāya
for the arising of unarisen doubt
uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya
or for the increase and growth of arisen doubt.
Five non-nutriments that prevent the arising of the five hindrances
Kāmacchanda — Obsessive Sense Desire (Non-nutriment)ko ca, bhikkhave, anāhāro
And what, monks, is the non-nutriment,
anuppannassa vā kāmacchandassa uppādāya
for the arising of unarisen sense desire,
uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?
or for the increase and expansion of sense desire once it has arisen?
atthi, bhikkhave, asubhanimittaṃ
There is, monks, the unattractive sign.
tattha yonisomanasikārabahulīkāro
Frequent wise attention to that—
ayam anāhāro
this is the non-nutriment
anuppannassa vā kāmacchandassa uppādāya
for the arising of unarisen sense desire,
uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.
and for the increase and expansion of sense desire once arisen.
Byāpāda — Ill Will (Non-nutriment)
ko ca, bhikkhave, anāhāro
And what, monks, is the non-nutriment
anuppannassa vā byāpādassa uppādāya
for the arising of unarisen ill will,
and for the increase and expansion of ill will once arisen.
atthi, bhikkhave, mettācetovimutti
There is, monks, the liberation of mind through loving-kindness.
tattha yonisomanasikārabahulīkāro
Frequent wise attention to that—
ayam anāhāro
this is the non-nutriment
anuppannassa vā byāpādassa uppādāya
for the arising of unarisen ill will,
uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.
and for the increase and expansion of ill will once arisen.
Thīna-middha — Sloth & Torpor (Non-nutriment)
ko ca, bhikkhave, anāhāro
And what, monks, is the non-nutriment
anuppannassa vā thinamiddhassa uppādāya
for the arising of unarisen sloth and torpor,
uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? and for the increase and expansion of sloth and torpor once arisen.
atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu
There are, monks, the element of initiative,
the element of stepping forth,
the element of energetic striving.
tattha yonisomanasikārabahulīkāro
Frequent wise attention to these—
ayam anāhāro
this is the non-nutriment
anuppannassa vā thinamiddhassa uppādāya
for the arising of unarisen sloth and torpor,
uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.
and for the increase and expansion of sloth and torpor once arisen.
Uddhacca-kukkucca — Restlessness & Remorse (Non-nutriment)
ko ca, bhikkhave, anāhāro
And what, monks, is the non-nutriment
anuppannassa vā uddhaccakukkuccassa uppādāya
for the arising of unarisen restlessness and remorse,
uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? for the increase and expansion of restlessness and remorse once arisen.
atthi, bhikkhave, cetaso vūpasamo
There is, monks, calming of the mind.
tattha yonisomanasikārabahulīkāro
Frequent wise attention to that—
ayam anāhāro
this is the non-nutriment
anuppannassa vā uddhaccakukkuccassa uppādāya
for the arising of unarisen restlessness and remorse,
uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.
and for the increase and expansion of restlessness and remorse once arisen.
Vicikicchā — Doubt (Non-nutriment)
ko ca, bhikkhave, anāhāro
And what, monks, is the non-nutriment
anuppannāya vā vicikicchāya uppādāya
for the arising of unarisen doubt,
uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? and for the increase and expansion of doubt once arisen.
atthi, bhikkhave, kusalākusalā dhammā
There are, monks, wholesome and unwholesome states,
sāvajjānavajjā dhammā
blameworthy and blameless states,
hīnapaṇītā dhammā
inferior and superior states,
kaṇhasukkasappaṭibhāgā dhammā
dark and bright states with their counterparts.
tattha yonisomanasikārabahulīkāro
Frequent wise attention to these—
ayam anāhāro
this is the non-nutriment
anuppannāya vā vicikicchāya uppādāya
for the arising of unarisen doubt,
uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.
and for the increase and expansion of doubt once arisen.
Additional Insights into the Five Hindrances
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.
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.
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