Learning & Practice

Satipatthana Sutta: Dhammas - Five Hindrances

Direct Path

Thus have I heard. On one occasion, the Buddha addressed a gathering of monks, "Friends," he began. "Venerable, Sir," they replied. And the Buddha said:

“Friends, this is a direct path that leads to the purification of hearts and minds, for the overcoming of unhealthy stress, depression and anxiety, for the transformation of suffering and discontentment, for attaining the noble path, for the realization of health, well-being, freedom, and awakening; specifically, the Four Foundations of Mindfulness.”

Definition

“What are the Four Foundations of Mindfulness?

Here, friends, regarding the body: we abide, contemplating the body, diligent, clearly knowing, and mindful, free from desires and discontent concerning the world.

Regarding feelings: we abide, contemplating feelings, diligent, clearly knowing, and mindful, free from desires and discontent concerning the world.

Regarding the mind: we abide contemplating the mind, diligent, clearly knowing, and mindful, free from desires and discontent concerning the world.

Regarding dhammas: we abide contemplating dhammas, diligent, clearly knowing, and mindful, free from desires and discontent concerning the world.”

[...]

Dhammas: The Five Hindrances

"And how, friends, how do we in regard to the dhammas, abide contemplating the dhammas in the dhammas? Here in regard to the dhammas we abide contemplating the dhammas in terms of the five hindrances. And how do we in regard to the dhammas abide contemplating the dhammas in terms of the five hindrances?

  1. If desire is present in us, we know, 'there is desire in me'; if desire is not present in us, we know, 'there is no desire in me'; and we know how unarisen desire can arise, how arisen desire can be removed, and how a future arising of the removed desire can be prevented.
  2. If aversion is present in us, we know, 'there is aversion in me'; if aversion is not present in us, we know, 'there is no aversion in me'; and we know how unarisen aversion can arise, how arisen aversion can be removed, and how the future arising of the removed aversion can be prevented.
  3. If sloth-and-torpor is present in us, we know, 'there is sloth-and-torpor in me'; if sloth-and-torpor is not present in us, we know, 'there is no sloth-and-torpor in me'; and we know how unarisen sloth-and-torpor can arise, we know how arisen sloth-and-torpor can be removed, and how future arising of the removed sloth-and-torpor can be prevented.
  4. If restlessness-and-worry is present in us, we know 'there is restlessness-and-worry in me'; if restlessness-and-worry is not present in us, we know, 'there is no restlessness-and-worry in me'; and we know how unarisen restlessness-and-worry can arise, how arisen restlessness-and-worry can be removed, and how the future arising of the removed restlessness-and-worry can be prevented.
  5. If doubt is present in us, we know, 'there is doubt in me'; if doubt is not present in us, we know, 'there is no doubt in me'; and we know how the unarisen doubt can arise, how the arisen doubt can be removed, and how a future arising of the removed doubt can be prevented.

Refrain

“In this way, regarding contemplating the dhammas in the dhammas in terms of the five hinderances,

  • We abide contemplating the dhammas internally, we abide contemplating the dhammas externally, and we abide contemplating the dhammas both internally and externally.
  • We abide contemplating the nature of arising in the dhammas, we abide contemplating the nature of passing away in the dhammas, and we abide contemplating the nature of both arising and passing away in the dhammas.
  • And, mindfulness that 'there are dhammas' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
  • And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the dhammas in the dhammas in terms of the five hinderances.”

[...]

Prediction

"Friends, if we develop these four satipatthanas in such a way for seven years, one of two fruits could be expected for us:

  1. Either we realize full awakening here and now,
  2. Or, if there is a trace of clinging left, we enter 'never returning', having established the necessary conditions leading to full awakening.

Let alone seven years ... six years ... five years ... four years ... three years ... two years ... one year ... seven months ... six months ... five months ... four months ... three months ... two months ... one month ... half a month ... if we develop these four satipatthanas in such a way for seven days, one of two fruits could be expected for us:

  1. Either realize full awakening here and now,
  2. Or, if there is a trace of clinging left, enter 'never returning', having established the necessary conditions leading to full awakening.

And so, with reference to these things, it was said:

Direct Path

“Friends, this is a direct path that leads to the purification of hearts and minds, for the overcoming of unhealthy stress, depression and anxiety, for the transformation of suffering and discontentment, for attaining the noble path, for the realization of health, well-being, freedom, and awakening; specifically, the Four Foundations of Mindfulness.”

That is what the Buddha said. The monks were satisfied and delighted by his words.

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