Aṅguttara Nikāya 5.51 6.

Barrier Discourse

Nīvaraṇavagga Āvaraṇasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.

There, the Blessed One addressed the disciples: Disciples, these five hindrances are barriers, obstructions to the mind, weakening wisdom.

Katame pañca?

What five?

Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo.

Sense satisfaction is a hindrance, a barrier to the mind, weakening wisdom.

Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo.

Ill-will is a hindrance, a barrier to the mind, weakening wisdom.

Thinamiddhaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ.

Sloth and torpor are a hindrance, a barrier to the mind, weakening wisdom.

Uddhaccakukkuccaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ.

Restlessness and remorse are a hindrance, a barrier to the mind, weakening wisdom.

Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.

Doubt is a hindrance, a barrier to the mind, weakening wisdom.

Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.

These are the five hindrances, barriers to the mind, weakening wisdom.

So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.

Indeed it is not possible for a disciple who has not abandoned these five hindrances, barriers to the mind, weakening wisdom, with weak wisdom, to know for himself, or for others, or for both, or to realize the specific knowing and vision of nobility beyond human states.

Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni vivareyya. Evañhi so, bhikkhave, majjhe nadiyā soto vikkhitto visaṭo byādiṇṇo neva dūraṅgamo assa na sīghasoto na hārahārī.

Just as a mountain river, flowing far and swift, carrying everything with it, if a man were to open channels on both sides, then the current in the middle of the river, scattered, dispersed, and divided, would neither flow far nor swiftly, nor carry things along.

Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.

In the same way it is not possible for a disciple who has not abandoned these five hindrances, barriers to the mind, weakening wisdom, with weak wisdom, to know for himself, or for others, or for both, or to realize the specific knowing and vision of nobility beyond human states.

So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati.

But it is possible for a disciple who has abandoned these five hindrances, barriers to the mind, weakening wisdom, with strong wisdom, to know for himself, or for others, or for both, or to realize the specific knowing and vision of nobility beyond human states.

Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni pidaheyya. Evañhi so, bhikkhave, majjhe nadiyā soto avikkhitto avisaṭo abyādiṇṇo dūraṅgamo ceva assa sīghasoto ca hārahārī ca.

Just as a mountain river, flowing far and swift, carrying everything with it, if a man were to close channels on both sides, then the current in the middle of the river, unscattered, undispersed, and undivided, would flow far and swiftly, carrying things along.

Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjatī”ti. Paṭhamaṁ.

In the same way it is possible for a disciple who has abandoned these five hindrances, barriers to the mind, weakening wisdom, with strong wisdom, to know for himself, or for others, or for both, or to realize the specific knowing and vision of nobility beyond human states.