Abandoning the Five Hindrances

Whoever has gained release from the world, is gaining release, or will gain release, all of them have done so by abandoning the five hindrances, the mental impurities that weaken wisdom, and by firmly establishing their minds in the four abidings of mindfulness, and by developing the seven factors of enlightenment as they really are.

This is how they have gained release from the world, are gaining release, or will gain release.

AN10.95

When one can consistently dwell: "contemplating mind in mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world", one's mind is sensitive enough for the next stage in the Gradual Training: Abandoning the Five Hindrances, by developing the Seven Factors of Enlightenment.

The practice of Abandoning the Five Hindrances is cleansing the mind of the mental impurities that weaken wisdom, the cleansing of all habitual tendencies and defilements that prevent one from dwelling in Right Mindfulness, the Four Dwellings of Mindfulness, for extended periods of time. This prevents one from discerning more and more subtle mind states, entering Jhana and thus blocks further progress on the path to liberation.

Five Hinderances Desire and Karma

To understand the practice of abandoning the Five Hindrances, it's useful to see the hindrances as karma.

Karma is mental energy, which has momentum or volition and is rooted in past desires, which manifest as intentions to fulfill those desires. This volitional mental energy is what drives the desire for existence and the sense of "being," leading to the desire to take on a birth in a body in order to seek satisfaction in the world through bodily, mental, and verbal actions. What the Tathagata calls bodily, mental, and verbal fabrications.

Because Karma is rooted in past desires, which are rooted in greed, aversion and delusion, this karmic energy, manifesting in the present as restless, scattered mental energy, is constantly seeking satisfaction by "feeding" on objects of the "world", what we call sensual pleasures. This continual seeking, restlessness results in a tainted, disturbed mind, clouded in ignorance, incapable of attaining liberation.

With progress in the Gradual Training and the development of the Eightfold Path, this scattering of mind energy based on the desire to gain happiness from the external world is greatly reduced, resulting in a more collected and settled mind, which is now solely intent on liberation with Right Intention.

However, even at this stage of the Gradual Training, having subdued greed and aversion for the "world", restlessness remains, as a constant stream of ingrained karmic mental energy still seeking an outlet, as desire for existence and clinging to the Five Aggregates. This unsettled mental energy is what the Tathagata refers to as "five impurities of the mind, which, when present in the mind, make it neither pliable, workable, nor radiant, and it does not properly attain concentration for the destruction of the taints."

To progress on the path to liberation, we must transform this impure, scattered mental energy by applying the Seven Factors of Enlightenment to purify the mind and turn this stream of mental energy into a pure stream of collected mental energy, which can then be used towards liberation for the destruction of the taints.

Disciples, these five impurities of gold, which when present in gold, make it neither pliable, workable, nor radiant, and it does not properly come to fulfillment in any craftsmanship. What are the five?

Iron, copper, tin, lead, and silver, these, disciples, are the five impurities of gold, which when present in gold, make it neither pliable, workable, nor radiant, and it does not properly come to fulfillment in any craftsmanship.

But, disciples, when gold is freed from these five impurities, it becomes pliable, workable, and radiant; it is not brittle and properly comes to fulfillment in any craftsmanship. Whatever ornament one wishes to make from it, whether a ring, earrings, a necklace, or a golden chain, it serves that purpose.

Similarly, disciples, these are the five impurities of the mind, which when present in the mind, make it neither pliable, workable, nor radiant, and it does not properly attain concentration for the destruction of the taints. What are the five?

Sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt, these, disciples, are the five impurities of the mind, which when present in the mind, make it neither pliable, workable, nor radiant, and it does not properly attain concentration for the destruction of the taints.

But, disciples, when the mind is freed from these five impurities, it becomes pliable, workable, and radiant; it is not brittle and properly attains concentration for the destruction of the taints.

AN5.23

Five Hinderances Purifying the Mind

To understand purification of the mind, it is essential to remember the Tathāgata’s teaching: the mind is the forerunner to all existence. In other words, the mind creates existence.

Also, it is not the case that things exist, and the mind perceives them as they are. Instead, based on karmic volition, the mind of an ordinary person is constantly seeking and selectively paying attention to objects of the world, seeking to feed on sensual pleasures or avoid unpleasant experiences.

The physical things of the world exist as they are, but our perceptions of them being good or bad shape our intentions, create mental, bodily and verbal fabrications, and shape the whole of our existence, influenced by greed, aversion, and delusion.

Since the mind fabricates the good and bad of the world and all the other dualities, this means that we can also train the mind to let go of greed, aversion and delusion by cleansing the mind of its attachment to dualities by applying antidotes to these perceptions.

For example, just as we can neutralize acids with alkaline, stop a fire with water, cool heat with ice, or remove darkness with light. The mind can be purified of the Five Hindrances by using antidotes to the Five Hindrances. For example, using the perception of the unattractive to counter the attractive, the perception of energy to counter dullness, good will to counter ill-will, and the many other practices and perceptions that the Tathagata recommends.

Five Hindrances What are the Hindrances

There are five hindrances that block progress on the path to liberation; these are:

1. Sensual Desire: Craving sensual pleasures and clinging to sensory experiences, such as pleasant sights, sounds, tastes, smells, and tactile sensations.

2. Ill-will: Feelings of hostility, anger, resentment, or aversion towards oneself, others, situations or states of being.

3. Sloth and Torpor: Sloth is mental lethargy, sluggishness, or dullness, while torpor refers to physical and mental inertia or drowsiness.

4. Restlessness and Worry: Restlessness is an agitated, unsettled mind characterized by worry, anxiety, or mental agitation. Worry refers to excessive concern about past or future events, leading to a scattered and distracted mind.

5. Doubt: Skepticism, indecision, or lack of conviction in the teachings, the practice, or one's own abilities. It undermines confidence and commitment to the path, hindering progress toward liberation.

At this stage of the Gradual Training, these hindrances should manifest themselves in subtle forms. For example, sensual desire might manifest as clinging to the body or in the expectation that our experiences should be predictable, satisfactory and under our control.

Ill-will might manifest as wanting to be free of bodily, mental or verbal fabrications.

What these Five hindrances have in common is that because of desire, aversion or delusion, one feels pressure to react to the current situation by either seeking pleasure, avoiding discomfort, or seeking a distraction from the current situation.

Five Hindrances Hindrances and the Gradual Training

Thus far, every stage in the Gradual Training has addressed the hindrances, from gross to more subtle afflictions:

The Practice of Sila: The letting go of desire, aversion, and attachment to interactions with others through the practice of Right Speech, Right Action, and Right Livelihood. This involves renouncing desires, expectations, assumptions, and the tendency to take for granted how others should behave. It also means releasing ill-will towards others and avoiding interactions that lead to remorse and long-term disturbances in the mind.

Guarding the Sense Doors: Restraining oneself from getting entangled in the world by making contact with objects of the world in such a way that we do not grasp at their signs or features if this contact might result in greed, aversion or delusion.

Moderation in Eating: Not getting lost or delighting in flavors, craving food.

The Practice of Wakefulness: The practice of keeping the mind unobstructed, not getting lost in unwholesome thoughts.

Right Mindfulness: Abiding in the Four Dwellings of Mindfulness, having subdued greed and aversion for the "world."

At this stage in the Gradual Training, the Five Hindrances should only manifest themselves in subtle forms: the inability to dwell in Right Mindfulness for extended periods of time or the inability to clearly discern more subtle mind states.

However, it is crucial to continue and deepen these previous practices so that the disturbances caused by the less subtle hindrances do not spill over into the practice of abiding in the Four Dwellings of Mindfulness.

Five Hinderances Right Effort

Disciples, without abandoning six qualities, one is incapable of entering and dwelling in the first jhāna. What are these six? Sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt. Moreover, the danger in sensual pleasures is not seen as it truly is with right wisdom. Without abandoning these six qualities, disciples, one is incapable of entering and dwelling in the first jhāna

AN6.73

Overcoming subtle hindrances is an important step in the Gradual Training because one must address these hindrances specifically; trying to address them during Jhana isn't possible. Right Effort to address the hindrances throughout daily life is essential.

Just as in previous stages of the Gradual Training, one abandons the hindrances by using the Four Right Efforts.

• Preventing the arising or increase of unwholesome states, the Five Hindrances.

• Abandoning already arisen unwholesome states of mind by seeing, restraining, using, enduring, avoiding, removing, and developing.

• Generating wholesome states of mind by developing the seven factors of enlightenment.

• Maintaining an already-arisen wholesome state of mind by balancing the seven factors of enlightenment. Maintaining a pure stream of collected, unwavering mental energy suitable for the destruction of the taints.

Not understanding what things are fit for attention and what things are unfit for attention, he attends to things unfit for attention and does not attend to things fit for attention.

And what are the things unfit for attention that he attends to?

Whatever things, when attended to, lead to the arising of unarisen sensual desire, or to the increase of arisen sensual desire, to the arising of unarisen desire for existence, or to the increase of arisen desire for existence, to the arising of unarisen ignorance, or to the increase of arisen ignorance: these are the things unfit for attention that he attends to.

And what are the things fit for attention that he does not attend to?

Whatever things, when attended to, do not lead to the arising of unarisen sensual desire, or to the increase of arisen sensual desire, to the arising of unarisen desire for existence, or to the increase of arisen desire for existence, to the arising of unarisen ignorance, or to the increase of arisen ignorance: these are the things fit for attention that he does not attend to.

By attending to things unfit for attention and not attending to things fit for attention, unarisen defilements arise and arisen defilements increase....

He attends wisely to: This is suffering; This is the origin of suffering; This is the cessation of suffering; This is the path leading to the cessation of suffering.

By attending wisely in this way, three fetters are abandoned: identity view, doubt, and attachment to rites and rituals.

MN2

In MN2, the Tathagata describes the seven methods for abandoning the taints: by seeing, restraining, using, enduring, avoiding, removing, and developing. The key point to understand is that only two of these methods lead to the super mundane path and ultimate liberation.

Abandoning by seeing: Mindfulness and clear knowing always comes first; we must be able to completely see the mind state or hindrance before it can be addressed. Often, just seeing clearly and completely is enough to let go and abandon the hindrance. Through Right View, seeing a mind state as not-self, impermanent and suffering, we develop the insight necessary to let go of wrong views.

Abandoning by developing: By cultivating the factors of enlightenment, we directly weaken and destroy the hindrances. This is the active process of progressing on the super mundane path.

The other five methods, restraining, using, enduring, avoiding, and removing, are effective for temporarily suppressing the hindrances but do not eradicate them. While these methods are helpful in certain situations, for example, entering Jhana, they do not lead to the destruction of the hindrances and, therefore, do not result in liberation.

At this stage of the Gradual Training, generating wholesome states of mind is through the development of the Seven Factors of Enlightenment, by abiding in one of the Four Dwellings of Mindfulness.

And what are the defilements to be developed?

Here a disciple wisely develops the mindfulness enlightenment factor, which is based on seclusion, dispassion, cessation, and leads to relinquishment; he wisely develops the investigation of states enlightenment factor... the energy enlightenment factor... the joy enlightenment factor... the tranquility enlightenment factor... the concentration enlightenment factor... the equanimity enlightenment factor, which is based on seclusion, dispassion, cessation, and leads to relinquishment. If he does not develop them, defilements, distress, and fever arise in him.

MN2

As every individual is different, one will need to identify which hindrances affect them the most, understand how and when they arise, recognize their inner strengths to counter each hindrance, and actively cultivate relevant practices to overcome them.

The Seven Factors of Enlightenment lead to the destruction of the taints (asava): sensual desire, existence, views, and ignorance. Only abandoning the taints through right seeing and by developing the Seven Factors of Enlightenment leads to their complete destruction.

Five Hindrances Hindrances and Stages of Liberation

Nibbana, or the cessation of greed, aversion and delusion, requires establishing the right causes and conditions so that all karmic processes, including contact, intentions, attention, and all processes that result in clinging, come to cessation. The hindrances are subtle forms of clinging that must be let go of, at least long enough, for the mind to totally let go.

Until one has reached one of the stages of liberation, these hindrances can only be weakened and overcome temporarily so that one can enter Jhana. As one attains levels of liberation, some of the hindrances are permanently let go:

• Doubt is eliminated at the first stage of liberation, the path and fruition of stream entry.
• Sensual desire, ill-will, and remorse are eliminated at the third stage, the path and fruition of non-returner.
• EnlightenmentSloth, torpor, and restlessness are eradicated at Arahatship.

Therefore, every step taken in weakening these hindrances takes us nearer to the stages of liberation, where freedom from these hindrances becomes unshakable.

A person who has attained the destruction of the taints or mental intoxicants (asava): sensual desire, existence, views, and ignorance, has developed and well-developed the Seven Factors of Enlightenment. This person is called an arahant, a fully enlightened being.

Five Hindrances Overview of the Practice

The practice of Abandoning the Hindrances by developing the Seven Factors of Enlightenment should only be practiced when dwelling in one of the Four Dwellings of Mindfulness. However, throughout daily activity, we still need to address the hindrances by practicing Sila, Guarding the Sense Doors, and practicing Wakefulness. Contemplating the unattractive in the attractive, generating good will, striving, developing wholesome thoughts, etc.

Let's now look at each of the hindrances and how to abandon them.

Sensual Desire

What is the nourishment for the arising of unarisen sensual desire or for the increase and expansion of arisen sensual desire?

There is, the sign of beauty. In this, frequent improper attention, this is the nourishment for the arising of unarisen sensual desire or for the increase and expansion of arisen sensual desire....

And what, is the non-nourishment for the arising of sensual desire that has not yet arisen, and for the increase, expansion, and full development of sensual desire that has arisen?

There is the perception of unattractiveness. In this regard, the frequent application of wise attention, this is the non-nourishment for the arising of sensual desire that has not yet arisen, and for the increase, expansion, and full development of sensual desire that has arisen.

SN46.51

First, it's important to understand that desire is the basic energy that propels all of existence. We all have the desire to exist and live.

This energetic process is the result of past karma, the habitual process of seeking pleasure from the world, developing a liking for objects, and desiring them, and if the desire gets strong enough, this results in lust and craving. In other words, the more we desire something, the stronger the energy behind the intention and the will to fulfill a desire becomes. There is clinging to the idea that one must have the object of desire, which results in becoming, the creation of the sense of self wanting to obtain and enjoy the object of desire. And birth, being totally lost in the illusion that the object of desire is something of value, substance, satisfactory and should be made me and mine.

The main cause of the arising of desire for sensual pleasures is inappropriate attention and ignorance. Even at the most fundamental level of existence, feeding and reproduction, beings must pay more attention to the attractive properties of worldly things like food and sex and ignore their unattractive attributes to survive and reproduce.

This is why the mind is the forerunner to existence. Through preferences for certain foods, sexual partners, and the various objects of the world, beings have evolved and adapted to different environments based on their desires.

If there was no ignorance of the unattractive properties of impermanence, unreliability, change, aging, decay and death in all things of the "world," there would be no beings, as life itself would become unattractive. So by definition, desire is required for existence.

However, for those seeking liberation from this world and all other realms, we must develop appropriate attention, which is not just focusing on the attractive attributes of wordly things, but also on all their drawbacks. We must dispel ignorance, the illusion that objects of this and any world can provide lasting satisfaction, predictability or substantial...

To purify the mind, we must become aware of our desires and the mental energy behind these desires and see for ourselves how this unpure mental energy creates a scattered, foggy, confused, and stressed mind.

Then we need to find skillful ways to bring attention to the unattractive, unappealing side of our objects of desires. Develop an antidote that will neutralize and completely eradicate the unpure thoughts using the Tathagata's various teachings.

At this stage of the practice, when dwelling in one of the Four Dwellings of Mindfulness, sensual desire can manifest itself as lingering disturbances from one's daily activities, or it can manifest as desires and expectations in one's practice.

In other words, the expectation for the practice to be a certain way: To generate peaceful, good feelings, to reach new levels of insights, to be free of disturbances, or any expectations.

When there is a lack of mental stimulus, this manifests as stopping the practice early or the mind grasping other hindrances like Ill-will, sloth and torpor to escape lack of sensual stimulation.

Countering any hindrance always starts with Right Mindfulness. Because of lack of full, complete mindfulness, desire has not been completely subdued, and is not satisfied resting, dwelling in mindfulness. We must expand our awareness so that we are aware of any scattered volitional mental energy that has not been subdued, so that we can use one of the antidotes to calm the mental, bodily or verbal fabrication.

This also requires activating the second factor of Enlightenment, the investigation of the mental state. What are the causes and conditions that are creating this state. Where is the desire, how am I making this personal, permanent and suffering?

By definition, if there is desire, then there is clinging to a mental state.

Joy arises from the relief of letting go of desire. The more we let go, the more release and relief there is, and this results in more and more subtle joy and happiness.

In other words, to counter sensual desire, we must let go, which results in joy.

By developing the joy factor of enlightenment and Jhana, we can generate happiness independent of the senses, independent of outside conditions.

Desires start to diminish once one realizes for oneself and experiences through direct experience that there is a pleasure greater than sensual pleasures, and that the desire for sensual pleasures themselves is the cause of stress and unhappiness.

ILL-WILL

What, disciples, is the nourishment for the arising of unarisen ill-will or for the increase and expansion of arisen ill-will?

There is, disciples, the sign of repulsiveness.

In this, frequent improper attention, this is the nourishment for the arising of unarisen ill-will or for the increase and expansion of arisen ill-will....

And what, disciples, is the non-nourishment for the arising of ill will that has not yet arisen, and for the increase, expansion, and full development of ill will that has arisen?

There is, disciples, the liberation of mind by loving-kindness.

In this regard, the frequent application of wise attention, this is the non-nourishment for the arising of ill will that has not yet arisen, and for the increase, expansion, and full development of ill will that has arisen.

SN46.51

Ill-will or aversion is the ingrained behavioral patterns that causes one to react negatively to expectations not being met, or that anything or anyone should or should not be a certain way. Aversion manifests as irritation, frustration, anger, and resentment toward a person, situation or state of being.

When working with aversion, one has to first realize that aversion itself is the problem, not the conditions of the world. We must realize that we haven't yet learned how to skillfully deal with circumstances, and that it is the resistance itself that's causing the stress and unhappiness.

Thus above, below, and all around, everywhere and in every respect, he pervades the entire world with a mind imbued with goodwill, abundant, exalted, immeasurable, without hostility, and without ill will.

He pervades one direction with a mind imbued with compassion... with a mind imbued with empathetic joy... with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth.

Thus above, below, and all around, everywhere and in every respect, he pervades the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, and without ill will. This is called the boundless liberation of mind.

SN41.7

As the Tathagata says, goodwill is the remedy for the ingrained behavioral patterns that causes one to react negatively.

This is developing goodwill toward ourselves and others, based on the understanding that everyone is afflicted, everything in life is the result of causes and conditions, and there is no one to blame or anything to take personally.

Goodwill is not about feeling sorry or making judgments about ourselves or others. It is a practice to counter the ingrained negative behavioral patterns.

The Tathagata has said that even if you have a speck of ill-will left, you haven't perfected goodwill.

SLOTH AND TORPOR

What, disciples, is the nourishment for the arising of unarisen sloth and torpor or for the increase and expansion of arisen sloth and torpor?

There is, disciples, discontent, lethargy, drowsiness after meals, and mental sluggishness. In this, frequent improper attention, this is the nourishment for the arising of unarisen sloth and torpor or for the increase and expansion of arisen sloth and torpor....

And what, disciples, is the non-nourishment for the arising of sloth and torpor that has not yet arisen, and for the increase, expansion, and full development of sloth and torpor that has arisen?

There is, disciples, the element of initiative, the element of launching forward, the element of exertion.

In this regard, the frequent application of wise attention, this is the non-nourishment for the arising of sloth and torpor that has not yet arisen, and for the increase, expansion, and full development of sloth and torpor that has arisen.

SN46.51

Sloth and Torpor are states of mind where you feel mentally and physically sluggish, unmotivated, and tired. When the Tathagata says frequent improper attention to these states, what does he mean? First, remember that whatever one pays attention to, it grows.

So instead of addressing discontent, lethargy, drowsiness and mental sluggishness, you let them linger. As a result, they grow and become an ingrained habit.

Instead, we must use Right Effort to abandon these unwholesome states and replace them with initiative, the element of launching forward, the element of exertion.

Overcoming Sloth and Torpor with the Factors of Enlightenment

Friends, when the mind is sluggish, which of the factors of enlightenment is it not the right time for cultivation, and during which is it the right time?

When, disciples, the mind is sluggish, it is not the right time for the cultivation of the tranquility factor of enlightenment, the concentration factor of enlightenment, or the equanimity factor of enlightenment.

Why is that? Because, disciples, a sluggish mind is difficult to arouse with these states.

However, disciples, when the mind is sluggish, it is the right time for the cultivation of the investigation of states factor of enlightenment, the energy factor of enlightenment, and the joy factor of enlightenment.

Why is that? Because, disciples, a sluggish mind is easily aroused with these states. And indeed, disciples, I say that mindfulness is useful in all things.

SN46.53

First, it's important to recognize that sloth and torpor, like all the other Five Hindrances, are the result of a lack of full mindfulness. Full mindfulness only results when the body is fully relaxed and the mind is centered, stable, and content, with few or no bodily, mental, or verbal fabrications obstructing awareness.

In other words, when the mind is not satisfied with the current state, this means there are underlying latent desires still present. Underlying desires cause stress and tension. To escape this underlying stress and tension, one of the ways that the mind responds is by shutting down.

Instead, we must re-establish Right Mindfulness by subduing greed and aversion for the world.

For example, by discerning the restless energy behind desire and aversion and applying Right Effort, for example, by using mindfulness of breathing to let go of desire and clinging, see the calming and passing away of bodily and mental phenomena, and instead using the breath to breathe in such a way to cultivate energy and joy.

With the investigation of mind states, there is or will be energy and joy present somewhere in awareness. By paying attention to this energy and joy, whatever we pay attention to grows.

RESTLESSNESS AND REMORSE

What, disciples, is the nourishment for the arising of unarisen restlessness and remorse or for the increase and expansion of arisen restlessness and remorse?

There is, disciples, non-quietude of the mind. In this, frequent improper attention, this is the nourishment for the arising of unarisen restlessness and remorse or for the increase and expansion of arisen restlessness and remorse...

And what, disciples, is the non-nourishment for the arising of restlessness and remorse that has not yet arisen, and for the increase, expansion, and full development of restlessness and remorse that has arisen?

There is, disciples, the calming of the mind. In this regard, the frequent application of wise attention, this is the non-nourishment for the arising of restlessness and remorse that has not yet arisen, and for the increase, expansion, and full development of restlessness and remorse that has arisen.

SN46.51

Overcoming Restlessness with the Factors of Enlightenment

And when the mind is restless, for which of the factors of enlightenment is it not the right time for cultivation, and for which is it the right time?

When, disciples, the mind is restless, it is not the right time for the cultivation of the investigation of states factor of enlightenment, the energy factor of enlightenment, and the joy factor of enlightenment.

Why is that? Because, disciples, a restless mind is difficult to calm with these states.

However, disciples, when the mind is restless, it is the right time for the cultivation of the tranquility factor of enlightenment, the concentration factor of enlightenment, and the equanimity factor of enlightenment.

Why is that? Because, disciples, a restless mind is well calmed by these factors. And indeed, disciples, I say that mindfulness is useful in all things.

SN46:53

DOUBT

What, disciples, is the nourishment for the arising of unarisen doubt or for the increase and expansion of arisen doubt?

There are, disciples, things that give rise to doubt. In this, frequent improper attention, this is the nourishment for the arising of unarisen doubt or for the increase and expansion of arisen doubt....

And what, disciples, is the non-nourishment for the arising of doubt that has not yet arisen, and for the increase, expansion, and full development of doubt that has arisen?

There are, disciples, wholesome and unwholesome states, blameworthy and blameless states, inferior and superior states, dark and bright states with their counterparts.

In this regard, the frequent application of wise attention, this is the non-nourishment for the arising of doubt that has not yet arisen, and for the increase, expansion, and full development of doubt that has arisen.

SN46.51

---

Developing the Seven Factors of Enlightenment

And what is the nourishment for knowing and liberation?

It should be said: the seven factors of enlightenment...

And what is the nourishment for the seven factors of enlightenment?

It should be said: the four foundations of mindfulness...

And what is the nourishment for the four foundations of mindfulness?

It should be said: the three kinds of good conduct...

And what is the nourishment for the three kinds of good conduct?

It should be said: restraint of the senses...

And what is the nourishment for restraint of the senses?

It should be said: mindfulness and clear knowing...

And what is the nourishment for mindfulness and clear knowing?

It should be said: wise attention...

And what is the nourishment for wise attention?

It should be said: faith...

And what is the nourishment for faith?

It should be said: hearing the true teachings...

And what is the nourishment for hearing the true teachings?

It should be said: associating with good people...

Thus associating with good people fulfills the hearing of the true teachings, the hearing of the true teachings fulfills faith, faith fulfills wise attention, wise attention fulfills mindfulness and clear knowing, mindfulness and clear knowing fulfill restraint of the senses, restraint of the senses fulfills the three kinds of good conduct, the three kinds of good conduct fulfill the four foundations of mindfulness, the four foundations of mindfulness fulfill the seven factors of enlightenment, the seven factors of enlightenment fulfill knowing and liberation.

AN10.61

The Seven Factors of Enlightenment are nourished by wisely contemplating (yonisomanasikara) the Buddha's teachings. This contrasts with unwisely contemplating which nourishes the five hindrances (nivarana): sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt.

Just as this body is sustained by food, stands because of food, and does not stand without food; in the same way the seven factors of enlightenment are sustained by their respective nourishments, stand because of nourishment, and do not stand without nourishment.

And what is the nourishment for the arising of unarisen mindfulness enlightenment factor, or for the development and completion of arisen mindfulness enlightenment factor?

There are things that are the basis for the mindfulness enlightenment factor. In this, appropriate attention is frequently given: this is the nourishment for the arising of unarisen mindfulness enlightenment factor, or for the development and completion of arisen mindfulness enlightenment factor.

And what is the nourishment for the arising of unarisen investigation of dhamma enlightenment factor, or for the development and completion of arisen investigation of dhamma enlightenment factor?

There are wholesome and unwholesome dhammas, blameworthy and blameless dhammas, inferior and superior dhammas, and dhammas that are dark and bright with their counterparts.

In this, appropriate attention is frequently given: this is the nourishment for the arising of unarisen investigation of dhamma enlightenment factor, or for the development and completion of arisen investigation of dhamma enlightenment factor.

And what is the nourishment for the arising of unarisen energy enlightenment factor, or for the development and completion of arisen energy enlightenment factor?

There are the elements of initiative, exertion, and endeavor. In this, appropriate attention is frequently given: this is the nourishment for the arising of unarisen energy enlightenment factor, or for the development and completion of arisen energy enlightenment factor.

And what is the nourishment for the arising of unarisen joy enlightenment factor, or for the development and completion of arisen joy enlightenment factor?

There are things that are the basis for the joy enlightenment factor. In this, appropriate attention is frequently given: this is the nourishment for the arising of unarisen joy enlightenment factor, or for the development and completion of arisen joy enlightenment factor.

And what is the nourishment for the arising of unarisen tranquility enlightenment factor, or for the development and completion of arisen tranquility enlightenment factor?

There are tranquility of body and tranquility of mind. In this, appropriate attention is frequently given: this is the nourishment for the arising of unarisen tranquility enlightenment factor, or for the development and completion of arisen tranquility enlightenment factor.

And what is the nourishment for the arising of unarisen For the arising of the concentration enlightenment factor, or for the development and fulfillment of the arisen concentration enlightenment factor? Disciples, there is a sign of concentration, a sign of non-distraction.

Here, frequent wise attention: this is the nourishment for the arising of the not yet arisen concentration enlightenment factor, or for the development and fulfillment of the arisen concentration enlightenment factor.

And what is the nourishment for the arising of the not yet arisen equanimity enlightenment factor, or for the development and fulfillment of the arisen equanimity enlightenment factor?

Disciples, there are states conducive to the equanimity enlightenment factor. Here, frequent wise attention: this is the nourishment for the arising of the not yet arisen equanimity enlightenment factor, or for the development and fulfillment of the arisen equanimity enlightenment factor.

Just as this body is sustained by food, stands dependent on food, and does not stand without food; in the same way these seven factors of enlightenment are sustained by nourishment, stand dependent on nourishment, and do not stand without nourishment.

SN46.2

*the Buddha has taught that reflecting wisely or contemplating wisely develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment. The same is said for the investigation of Dhamma enlightenment factor, energy enlightenment factor, rapture enlightenment factor, tranquility enlightenment factor, concentration enlightenment factor, and finally, equanimity enlightenment factor—all of which are supported by seclusion, dispassion, and cessation, and ripen in relinquishment.

When these five hindrances are abandoned in himself, he observes joy arising within, from joy comes delight, with a delighted mind the body becomes tranquil, with a tranquil body he feels pleasure, and with a pleasurable mind, the mind becomes concentrated.

DN9

When Right Mindfulness is fully established, it automatically leads to Right Concentration, and all Seven Enlightenment Factors are fulfilled.

However, the longer one stays abiding in Right Mindfulness, the more likely one of the Hindrances will come up, the more likely one will grasp at something. We must learn how to balance these Seven Enlightenment Factors, so that they are all kept in the right proportion, to keep the mind steady and satisfied, except for Mindfulness, for which there can never be too much.

when a disciple's mindfulness is established and not confused: the mindfulness enlightenment factor is aroused, he develops the mindfulness enlightenment factor, and the mindfulness enlightenment factor reaches fulfillment.

Dwelling thus mindful, he investigates, examines, and inquires into that state with wisdom. ...the investigation-of-states enlightenment factor is aroused at that time, he develops the investigation-of-states enlightenment factor, and the investigation-of-states enlightenment factor reaches fulfillment at that time.

As he investigates, examines, and inquires into that state with wisdom, energy that is not slack is aroused in him. At the time, Ānanda, when the disciple's energy that is not slack is aroused: the energy enlightenment factor is aroused at that time, he develops the energy enlightenment factor, and the energy enlightenment factor reaches fulfillment at that time.

When energy is aroused, joy that is free from sensuality arises. At the time, Ānanda, when joy that is free from sensuality arises in the disciple whose energy is aroused: the joy enlightenment factor is aroused at that time, he develops the joy enlightenment factor, and the joy enlightenment factor reaches fulfillment at that time.

When the mind is joyful, the body and mind become tranquil. At the time, Ānanda, when the disciple's body and mind become tranquil: the tranquility enlightenment factor is aroused at that time, he develops the tranquility enlightenment factor, and the tranquility enlightenment factor reaches fulfillment at that time.

When the body is tranquil and happy, the mind becomes concentrated. At the time, Ānanda, when the disciple's mind becomes concentrated: the concentration enlightenment factor is aroused at that time, he develops the concentration enlightenment factor, and the concentration enlightenment factor reaches fulfillment at that time.

Dwelling thus with a concentrated mind, he carefully observes with equanimity. At the time, Ānanda, when a disciple dwelling thus with a concentrated mind carefully observes with equanimity: the equanimity enlightenment factor is aroused at that time, he develops the equanimity enlightenment factor, and the equanimity enlightenment factor reaches fulfillment at that time. ...

Thus developed, Ānanda, the four foundations of mindfulness thus frequently practiced fulfill the seven factors of enlightenment.

SN54.13

Equinimity

This is peaceful, this is excellent, namely—equanimity. For him, whatever arises as pleasant, unpleasant, or both pleasant and unpleasant ceases; equanimity remains. Just as, Ānanda, a strong man might easily spit out a lump of saliva gathered on the tip of his tongue; in the same way, Ānanda, for anyone, whatever arises as pleasant, unpleasant, or both pleasant and unpleasant ceases quickly, immediately, and effortlessly; equanimity remains—this is called, Ānanda, in the discipline of the noble ones, the unsurpassed development of faculties regarding tastes discernible by the tongue.

MN152

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The Battle Within

Upāsikā Kee Nanayon

Clear insight doesn’t come from thinking and speculating. It comes from investigating the mind while it’s gathered into an adequate level of calm and stability. You look deeply into every aspect of the mind when it’s neutral and calm, free from thought-fabrications or likes and dislikes for its preoccupations. You have to work at maintaining this state and at the same time probe deeply into it, because superficial knowledge isn’t true knowledge. As long as you haven’t probed deeply into the mind, you don’t really know anything. The mind is simply calm on an external level, and your reading of the aspects of the wanderings of the mind under the influence of defilement, craving, and attachment isn’t yet clear.

So you have to try to peer into yourself until you reach a level of awareness that can maintain its balance and let you contemplate your way to sharper understanding. If you don’t contemplate so as to give rise to true knowledge, your mindfulness will stay just on the surface.

The same principle holds with contemplating the body. You have to probe deeply into the ways in which the body is repulsive and composed of physical elements. This is what it means to read the body so as to understand it, so that you can explore yourself in all your activities. This way you prevent your mind from straying off the path and keep it focused on seeing how it can burn away the defilements as they arise, which is very delicate work.

Being uncomplacent, not letting yourself get distracted by outside things, is what will make the practice go smoothly. It will enable you to examine the defilements in the mind in a skillful way so that you can eliminate the subtlest ones: ignorance and delusion. Normally, we aren’t fully aware of even the blatant defilements, but now that the blatant ones are inactivated because of the mind’s solid focus, we can look into the more profound areas to catch sight of the deceits of craving and defilements in whatever way they move into action. We watch them, know them, and are in a position to abandon them as soon as they wander off in search of sights, sounds, smells, and delicious flavors. Whether they’re looking for good physical flavors, bodily pleasure, or good mental flavors, we have to know them from all sides, even though they’re not easy to know because of all the many desires we feel for physical pleasure. And on top of that, there are the desires for happiness imbued with pleasurable feelings, perceptions that carry pleasurable feelings, thought-fabrications that carry pleasurable feelings, and consciousness that carries pleasurable feelings. All of these are nothing but desires for illusions, for things that deceive us into getting engrossed and distracted. As a result, it isn’t easy for us to understand much of anything at all.

These are subtle matters and they all come under the term, “sensual craving”, the desire, lust, and love that provoke the mind into wandering out in search of the enjoyment it remembers from past sights, sounds, smells, tastes, and tactile sensations. Even though these things may have happened long ago, our perceptions bring them back to deceive us with ideas of their being good or bad. Once we latch onto them, they make the mind unsettled and defiled.

So it isn’t easy to examine and understand all the various defilements within the mind. The external things we’re able to know and let go of are only the minor players. The important ones have gathered together to take charge in the mind and won’t budge no matter how you try to chase them out. They’re stubborn and determined to stay in charge. If you take them on when your mindfulness and discernment aren’t equal to the fight, you’ll end up losing your inner calm.

So you have to make sure that you don’t push the practice too much, without at the same time letting it grow too slack. Find the Middle Way that’s just right. While you’re practicing in this way, you’ll be able to observe what the mind is like when it has mindfulness and discernment in charge, and then you make the effort to maintain that state and keep it constant. That’s when the mind will have the opportunity to stop and be still, to be stable and centered for long periods of time until it’s used to being that way.

Now, there are some areas where we have to force the mind and be strict with it. If we’re weak and lax, there’s no way we can succeed, for we’ve given in to our own wants for so long already. If we keep giving in to them, it will become even more of a habit. So you have to use force, the force of your will and the force of your mindfulness and discernment. Even if you get to the point where you have to put your life on the line, you’ve got to be willing. When the time comes for you really to be serious, you’ve got to hold out until you come out winning. If you don’t win, you don’t give up. Sometimes you have to make a vow as a way of forcing yourself to overcome your stubborn desires for physical pleasure that tempt you and lead you astray.

If you’re weak and settle for whatever pleasure comes in the immediate present, then when desire comes in the immediate present you fall right for it. If you give in to your wants often in this way, it’ll become habitual, for defilement is always looking for the chance to tempt you, to incite you. As when we try to give up an addiction to cigarettes, or meat: It’s hard to do because craving is always tempting us. “Take just a little,” it says. “Just a taste. It doesn’t matter.” Craving knows how to fool us, the way a fish is fooled into getting caught on a hook by the bait surrounding the hook, screwing up its courage enough to take just a little, and then a little more, and then a little more until it’s sure to get snagged. The demons of defilement have us surrounded on all sides. Once we fall for their delicious flavors, we’re sure to get snagged on the hook. No matter how much we struggle and squirm, we can’t get free.

You have to realize that gaining victory over your enemies, the cravings and defilements in the heart, is no small matter, no casual affair. You can’t let yourself be weak or lax, but you also have to gauge your strength, for you have to figure out how to apply your efforts at abandoning and destroying to weaken the defilements and cravings that have had the power of demons overwhelming the mind for so long. It’s not the case that you have to battle to the brink of death in every area. With some things, such as giving up addictions, you can mount a full-scale campaign and come out winning without killing yourself in the process. But with other things, more subtle and deep, you have to be more perceptive so as to figure out how to overcome them over the long haul, digging up their roots so that they gradually weaken to the point where your mindfulness and discernment can overwhelm them. If there are any areas where you’re still losing out, you have to take stock of your sensitivities to figure out why. Otherwise, you’ll keep losing out, for when the defilements really want something, they trample all over your mindfulness and discernment in their determination to get what they’re after: “That’s what I want. I don’t care what anyone says.” They really are that stubborn! So it’s no small matter, figuring out how to bring them under control. It’s like running into an enemy or a wild beast rushing in to devour us. What are we going to do?

When the defilements arise right before your eyes, you have to be wary. Suppose you’re perfectly aware, and all of a sudden they spring up and confront you: What kind of mindfulness and discernment are you going to use to disband them, to realize that, “These are the hordes of Mara, come to burn and eat me. How am I going to get rid of them?” In other words, how are you going to find a skillful way of contemplating them so as to destroy them right then and there?

We have to do this regardless of whether we’re being confronted with physical and mental pain or physical and mental pleasure. Actually, pleasure is more treacherous than pain because it’s hard to fathom and easy to fall for. As for pain, no one falls for it because it’s so uncomfortable. So how are we going to contemplate so as to let go of both the pleasure and the pain? This is the problem we’re faced with at every moment. It’s not the case that when we practice we accept only the pleasure and stop when we run into pain. That’s not the case at all. We have to learn how to read both sides, to see that the pain is inconstant and stressful, and that the pleasure is inconstant and stressful, too. We have to penetrate clear through these things. Otherwise, we’ll be deluded by the deceits of the cravings that want pleasure, whether it’s physical pleasure or whatever. Our every activity, sitting, standing, walking, lying down, is really for the sake of pleasure, isn’t it?

This is why there are so many, many ways in which we’re deluded with pleasure. Whatever we do, we do for the sake of pleasure without realizing how deeply we’ve mired ourselves in suffering and stress. When we contemplate inconstancy, stress, and not-selfness, we don’t get anywhere in our contemplation because we haven’t seen through pleasure. We still think that it’s a good thing. We have to probe into the fact that there’s no real ease to physical or mental pleasure. It’s all stress. When you can see it from this angle, that’s when you’ll come to understand inconstancy.

Then once the mind isn’t focused on wanting pleasure all the time, its stresses and pains will lighten. It will be able to see them as something common and normal, to see that if you try to change the pains to find ease, there’s no ease to be found. In this way, you won’t be overly concerned with trying to change the pains, for you’ll see that there’s no pleasure or ease to the aggregates, that they give nothing but stress and pain. As in the Buddha’s teachings that we chant every day: “Form is stressful, feeling, perception, thought-fabrications, and consciousness are all stressful.” The problem is that we haven’t investigated into the truth of our own form, feelings, perceptions, thought-fabrications, and consciousness. Our insight isn’t yet penetrating because we haven’t looked from the angle of true knowing. And so we get deluded here and lost there in our search for pleasure, finding nothing but pain and yet mistaking it for pleasure. This shows that we still haven’t opened our ears and eyes; we still don’t know the truth. Once we do know the truth, though, the mind will be more inclined to grow still and calm than to go wandering off. The reason it goes wandering off is because it’s looking for pleasure, but once it realizes there’s no real pleasure to be found in that way, it settles down and grows still.

All the cravings that provoke and unsettle the mind come down to nothing but the desire for pleasure. So we have to contemplate so as to see that the aggregates have no pleasure to offer, they they’re stressful by their very nature. They’re not us or ours. Take them apart and have a good look at them, starting with the body. Analyze the body down to its elements so that the mind won’t keep latching on to it as “me” or “mine.” You have to do this over and over again until you really understand.

It’s the same as when we chant the passage for Recollection while Using the Requisites, food, clothing, shelter, and medicine, every day. We do this so as to gain real understanding. If we don’t do this every day, we forget and get deluded into loving and worrying about the body as “my body,” “my self.” No matter how much we keep latching onto it over and over again, it’s not easy for us to realize what we’re doing, even though we have the Buddha’s teachings available, explaining these things in every way. Or we may have contemplated to some extent, but we haven’t seen things clearly. We’ve seen only in a vague blurry way and then flitted off oblivious without having probed in to see all the way through. This is because the mind isn’t firmly centered. It isn’t still. It keeps wandering off to find things to think about and get itself all agitated. This way it can’t really get to know anything at all. All it knows are a few little perceptions. This is the way it’s been for who knows how many years now. It’s as if our vision has been clouded by spots that we haven’t yet removed from our eyes.

Those who aren’t interested in exploring, who don’t make an effort to get to the facts, don’t wonder about anything at all. They’re free from doubt, all right, but it’s because their doubts have been smothered by delusion. If we start exploring and contemplating, we’ll have to wonder about the things we don’t yet know: “What’s this? What does it mean? How should I deal with it?” These are questions that lead us to explore. If we don’t explore, it’s because we don’t have any intelligence. Or we may gain a few little insights, but we let them pass so that we never explore deeply into the basic principles of the practice. What little we do know doesn’t go anywhere, doesn’t penetrate into the Noble Truths, because our mindfulness and discernment run out of strength. Our persistence isn’t resilient enough, isn’t brave enough. We don’t dare look deeply inside ourselves.

To go by our own estimates of how far is enough in the practice is to lie to ourselves. It keeps us from gaining release from suffering and stress. If you happen to come up with a few insights, don’t go bragging about them, or else you’ll end up deceiving yourself in countless ways. Those who really know, even when they have attained the various stages of insight, are heedful to keep on exploring. They don’t get stuck on this stage or that. Even when their insights are correct they don’t stop right there and start bragging, for that’s the way of a fool.

Intelligent people, even though they see things clearly, always keep an eye out for the enemies lying in wait for them on the deeper, more subtle levels ahead. They have to keep penetrating further and further in. They have no sense that this or that level is plenty enough, for how can it be enough? The defilements are still burning away, so how can you brag? Even though your knowledge may be true, how can you be complacent when your mind has yet to establish a foundation for itself?

As you investigate with mindfulness and discernment, complacency is the major problem. You have to be uncomplacent in the practice if you want to keep up with the fact that life is ebbing away, ebbing with every moment. And how should you live so that you can be said to be uncomplacent? This is an extremely important question, for if you’re not alive to it, then no matter how many days or months you practice meditation or restraint of the senses, it’s simply a temporary exercise. When you’re done, you get back to your same old turmoil as before.

And watch out for your mouth. You’ll have trouble not bragging, for the defilements will provoke you into speaking. They want to speak, they want to brag, they won’t let you stay silent.

If you force yourself in the practice without understanding its true aims, you end up deceiving yourself and go around telling people, “I practiced in silence for so many days, so many months.” This is deceiving yourself and others as well. The truth of the matter is that you’re still a slave to stupidity, obeying the many levels of defilement and craving within yourself without realizing the fact. If someone praises you, you really prick up your ears, wag your tail and, instead of explaining the harm of the defilements and craving you were able to find within yourself, you simply want to brag.

So the practice of the Dhamma isn’t something that you can just muddle your way through. It’s something you have to do with your intelligence fully alert, for when you contemplate in a circumspect way, you’ll see that there’s nothing worth getting engrossed in, that everything, both inside and out, is nothing but an illusion. It’s like being adrift, alone in the middle of the ocean with no island or shore in sight. Can you afford just to sit back and relax, to make a temporary effort and then brag about it? Of course not! As your investigation penetrates inwardly to ever more subtle levels of the mind, you’ll have to become more and more calm and reserved, in the same way that people become more and more circumspect as they grow from children to teenagers and into adults. Your mindfulness and discernment have to keep growing more and more mature in order to understand the right and wrong, the true and false, in whatever arises: That’s what will enable you to let go and gain release. And that’s what will make your life in the true practice of the Dhamma go smoothly. Otherwise, you’ll fool yourself into boasting of how many years you practiced meditation and will eventually find yourself worse off than before, with defilement flaring up in a big way. If this is the way you go, you’ll end up tumbling head over heels into fire, for when you raise your head in pride, you run into the flames already burning within yourself.

To practice means to use the fire of mindfulness and discernment as a counter-fire to put out the blaze of the defilements, because the heart and mind are aflame with defilement, and when we use the fire of mindfulness and discernment to put out the fire of defilement, the mind can cool down. Do this by being increasingly honest with yourself, without leaving an opening for defilement and craving to insinuate their way into control. You have to be alert. Circumspect. Wise to them. Don’t fall for them! If you fall for whatever rationale they come up with, it means that your mindfulness and discernment are still weak. They lead you away by the nose, burning you with their fire right before your very eyes, and yet you’re still able to open your mouth to brag!

So turn around and take stock of everything within yourself. Take stock of every aspect, because right and wrong, true and false, are all within you. You can’t go finding them outside. The damaging things people say about you are nothing compared to the damage caused inside you when defilement burns you, when your feeling of “me” and “mine” raises its head.

If you don’t honestly come to your senses, there’s no way your practice of the Dhamma can gain you release from the great mass of suffering and stress. You may be able to gain a little knowledge and let go of a few things, but the roots of the problem will still lie buried deep down. So you have to dig them out. You can’t relax after little bouts of emptiness and equanimity. That won’t accomplish anything. The defilements and mental effluents lie deep in the personality, so you have to use mindfulness and discernment to penetrate deep down to make a precise and thorough examination. Only then will you get results. Otherwise, if you stay only on the surface level, you can practice until your body lies rotting in its coffin but you won’t have changed any of your basic habits.

Those who are scrupulous by nature, who know how to contemplate their own flaws, will keep on the alert for any signs of pride within themselves. They’ll try to control and destroy conceit on every side and won’t allow it to swell. The methods we need to use in the practice for examining and destroying the defilements within the mind aren’t easy to master. For those who don’t contemplate themselves thoroughly, the practice may actually only increase their pride, their bragging, their desire to go teaching others. But if we turn within and discern the deceits and conceits of self, a profound feeling of disenchantment and dismay arises, causing us to pity ourselves for our own stupidity, for the amount to which we’ve deluded ourselves all along, and for how much effort we‘ll still need to put into the practice.

So however great the pain and anguish, however many tears bathe your cheeks, persevere! The practice isn’t simply a matter of looking for mental and physical pleasure. “Let tears bathe my cheeks, but I’ll keep on with my striving at the holy life as long as I live!” That’s the way it has to be! Don’t quit at the first small difficulty with the thought, “It’s a waste of time. I’d do better to follow my cravings and defilements.” You can’t think like that! You have to take the exact opposite stance: “When they tempt me to grab this, take a lot of that, I won’t! However fantastic the object may be, I won’t take the bait.” Make a firm declaration! This is the only way to get results. Otherwise, you’ll never work yourself free, for the defilements have all sorts of tricks up their sleeves. If you get wise to one trick, they simply change to another, and then another.

If we’re not observant to see how much we’ve been deceived by the defilements in all sorts of ways, we won’t come to know the truth within ourselves. Other people may fool us now and then, but the defilements fool us all of the time. We fall for them and follow them hook, line, and sinker. Our trust in the Lord Buddha is nothing compared to our trust in them. We’re disciples of the demons of craving, letting them lead us ever deeper into their jungle.

If we don’t contemplate to see this for ourselves, we’re lost in that jungle charnel ground where the demons keep roasting us to make us squirm with desires and every form of distress. Even though you have come to stay in a place with few disturbances, these demons still manage to tempt and draw you away. Just notice how the saliva flows when you come across anything delicious! So you have to decide to be either a warrior or a loser. The practice requires that you do battle with defilements and cravings. Always be on your guard, whatever the approach they take to seduce and deceive you. Other people can’t come in to lead you away, but these demons of your own defilements can because you’re willing to trust them, to be their slave. You have to contemplate yourself carefully so that you’re no longer enslaved to them and can reach total freedom within yourself. Make an effort to develop your mindfulness and discernment so as to gain clear insight and then let go until suffering and stress disband in every way!

notes:

Ananda talks about is abandoning the five hindrances, or Pancha Nibarana Pahina. That the five hindrances are the blocks to the jhanas, or mental absorptions. They cover the mind and intoxicate it with unwholesome states which include include covetousness (abijja), ill will , dullness and drowsiness (also known as sloth and torpor), restlessness and worry, and doubt.

Having abandoned dullness and drowsiness, one dwells perceiving light, mindful and clearly comprehending, and purifies one's mind from dullness and drowsiness. Then, having abandoned restlessness and worry, one dwells at ease within oneself with a peaceful mind and purifies one's mind from restlessness and worry. Having abandoned doubt, one dwells as one who has passed beyond doubt, unperplexed about wholesome states, and purifies one's mind from doubt.

When you see these five hindrances have been abandoned, you regard that as freedom from debt, which is non-covetousness; good health, which is non-ill will; being released from a prison, which is not having dullness and drowsiness; freedom from slavery, which is not having restlessness and worry; and having a place of safety, which is freedom from doubt.

When these hindrances are absent, gladness arises. When one is glad, rapture arises. When the mind is filled with rapture, the body becomes tranquil. Again, when there is tranquility in the body, one experiences happiness, and the mind becomes concentrated. Thus, one enters into the jhanas, the mental absorptions.

when a noble disciple dwells in seclusion and experiences joy, five conditions do not exist for him at that time.
The suffering of sensual pleasures does not exist for him at that time.
The suffering of unwholesome states does not exist for him at that time.
The happiness of sensual pleasures does not exist for him at that time.
The happiness of unwholesome states does not exist for him at that time.
The suffering of wholesome states does not exist for him at that time.

AN5.176

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