                            I. GENERAL TEXTS
                            ~~~~~~~~~~~~~~~~
  
  
  
  There are five impediments and hindrances, overgrowths of the mind 
  that stultify insight. What five?
  
      Sensual desire is an impediment and hindrance, an overgrowth of 
  the mind that stultifies insight. Ill-will ... Sloth and torpor ... 
  Restlessness and remorse ... Sceptical doubt are impediments and 
  hindrances, overgrowths of the mind that stultify insight.
      
      Without having overcome these five, it is impossible for a monk 
  whose insight thus lacks strength and power, to know his own true 
  good, the good of others, and the good of both; nor will he be capable 
  of realizing that superhuman state of distinctive achievement, the 
  knowledge and vision enabling the attainment of sanctity.
      
      But if a monk has overcome these five impediments and hindrances, 
  these overgrowths of the mind that stultify insight, then it is 
  possible that, with his strong insight, he can know his own true good, 
  the good of others, and the good of both; and he will be capable of 
  realizing that superhuman state of distinctive achievement, the 
  knowledge and vision enabling the attainment of sanctity.
  AN 5:51
  
  
  
      One whose heart is overwhelmed by unrestrained covetousness will 
  do what he should not do and neglect what he ought to do. And through 
  that, his good name and his happiness will come to ruin.
      
      One whose heart is overwhelmed by ill-will ... by sloth and torpor 
  ... by restlessness and remorse ... by sceptical doubt will do what he 
  should not do and neglect what he ought to do. And through that, his 
  good name and his happiness will come to ruin.
      
      But if a noble disciple has seen these five as defilements of the 
  mind, he will give them up. And doing so, he is regarded as one of 
  great wisdom, of abundant wisdom, clear-visioned, well endowed with 
  wisdom. This is called "endowment with wisdom."
                                                                AN 4:61
      
      
      
      There are five impurities of gold impaired by which it is not 
  pliant and wieldy, lacks radiance, is brittle and cannot be wrought 
  well. What are these five impurities? Iron, copper, tin, lead and 
  silver.
      
      But if the gold has been freed from these five impurities, then it 
  will be plaint and wieldy, radiant and firm, and can be wrought well. 
  Whatever ornaments one wishes to make from it, be it a diadem, 
  earrings, a necklace or a golden chain, it will serve that purpose.
      
      Similarly, there are five impurities of the mind impaired by which 
  the mind is not pliant and wieldy, lacks radiant lucidity and 
  firmness, and cannot concentrate well upon the eradication of the 
  taints (asava). What are these five impurities? They are: sensual 
  desire, ill-will, sloth and torpor, restlessness and remorse, and 
  sceptical doubt.
      
      But if the mind is freed of these five impurities, it will be 
  pliant and wieldy, will have radiant lucidity and firmness, and will 
  concentrate well upon the eradication of the taints. Whatever state 
  realizable by the higher mental faculties one may direct the mind to, 
  one will in each case acquire the capacity of realization, if the 
  (other) conditions are fulfilled.
                                                                AN 5:23
      
      
      
      How does a monk practise mind-object contemplation on the mental 
  objects of the five hindrances?
      
      Herein, monks, when sensual desire is present in him the monk 
  knows, "There is sensual desire in me," or when sensual desire is 
  absent he knows, "There is no sensual desire in me." He knows how the 
  arising of non-arisen sensual desire comes to be; he knows how the 
  rejection of the arisen sensual desire comes to be; and he knows how 
  the non-arising in the future of the rejected sensual desire comes to 
  be.
      
      When ill-will is present in him, the monk knows, "There is 
  ill-will in me," or when ill-will is absent he knows, "There is no 
  ill-will in me." He knows how the arising of non-arisen ill-will comes 
  to be; he knows how the rejection of the arisen ill-will comes to be; 
  and he knows how the non-arising in the future of the rejected 
  ill-will comes to be.
      
      When sloth and torpor are present in him, the monk knows, "There 
  is sloth and torpor in me," or when sloth and torpor are absent he 
  knows, "There is no sloth and torpor in me." He knows how the arising 
  of non-arisen sloth and torpor comes to be; he knows how the rejection 
  of the arisen sloth and torpor comes to be; and he knows how the 
  non-arising in the future of the rejected sloth and torpor comes to 
  be.
      
      When restlessness and remorse are present in him, the monk knows, 
  "There are restlessness and remorse in me," or when agitation and 
  remorse are absent he knows, "There are no restlessness and remorse in 
  me." He knows how the arising of non-arisen restlessness and remorse 
  comes to be; he knows how the rejection of the arisen restlessness and 
  remorse comes to be; and he knows how the non-arising in the future of 
  the rejected restlessness and remorse comes to be.
      
      When sceptical doubt is present in him, the monk knows, "There is 
  sceptical doubt in me," or when sceptical doubt is absent he knows, 
  "There is no sceptical doubt in me." He knows how the arising of 
  non-arisen sceptical doubt comes to be; he knows how the rejection of 
  the arisen sceptical doubt comes to be; and he knows how the 
  non-arising in the future of the rejected sceptical doubt comes to be.
  
                                                MN 10 (Satipatthana Sutta)
      
      
      
      To note mindfully, and immediately, the arising of one of the 
  hindrances, as recommended in the preceding text, is a simple but very 
  effective method of countering these and any other defilements of the 
  mind. By doing so, a brake is applied against the uninhibited 
  continuance of unwholesome thoughts, and the watchfulness of mind 
  against their recurrence is strengthened. This method is based on a 
  simple psychological fact which is expressed by the commentators as 
  follows: "A good and an evil thought cannot occur in combination. 
  Therefore, at the time of knowing the sense desire (that arose in the 
  preceding moment), that sense desire no longer exists (but only the 
  act of knowing)."
  
  
  
  
  
  
                    II The Hindrances Individually
                    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
  
  
  
            Just as, monks, this body lives on nourishment, 
            lives dependent on nourishment, does not live 
            without nourishment -- in the same way, monks, the 
            five hindrances live on nourishment, depend on 
            nourishment, do not live without nourishment.
                                                                SN 46:2
  
  
  
                           1. Sensual  Desire
  
  
  A. Nourishment of Sensual Desire
  
      There are beautiful objects; frequently giving unwise attention to 
  them -- this is the nourishment for the arising of sensual desire that 
  has not arisen, and the nourishment for the increase and strengthening 
  of sensual desire that has already arisen.
                                                                SN 46:51
  
  
  B. Denourishing of Sensual Desire
  
      There are impure objects (used for meditation); frequently giving 
  wise attention to them -- this is the denourishing of the arising of 
  sensual desire that has not yet arisen, and the denourishing of the 
  increase and strengthening of sensual desire that has already arisen.
  
                                                                SN 46:51
  
  
      Six things are conducive to the abandonment of sensual desire:
  
        1. Learning how to meditate on impure objects;
        2. Devoting oneself to the meditation on the impure;
        3. Guarding the sense doors;
        4. Moderation in eating;
        5. Noble friendship;
        6. Suitable conversation.
  
                                        Commentary to the Satipatthana Sutta
  
  
  
  1. Learning how to meditate about impure objects
  
  2. Devoting oneself to the meditation on the impure
  
      (a) Impure objects
  
      In him who is devoted to the meditation about impure objects, 
  repulsion towards beautiful objects is firmly established. This is the 
  result.
                                                                AN 5:36
  
      "Impure object" refers, in particular, to the cemetery meditations 
  as given in the Satipatthana Sutta and explained in the Visuddhimagga; 
  but it refers also to the repulsive aspects of sense objects in 
  general.
  
  
      (b) The loathsomeness of the body
  
      Herein, monks, a monk reflects on just this body, confined within 
  the skin and full of manifold impurities from the soles upward and 
  from the top of the hair down: "There is in this body: hair of the 
  head, hair of the body, nails, teeth, skin, flesh, sinews, bones, 
  marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, 
  bowels, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, 
  tears, lymph, saliva, mucus, fluid of the joints, urine (and the brain 
  in the skull)."
                                                                MN 10
  
  
  
            By bones and sinews knit,
            With flesh and tissue smeared,
            And hidden by the skin, the body  
            Does not appear as it really is.... 
            The fool thinks it beautiful, 
            His ignorance misguiding him ...
                                                Sutta Nipata, v.194,199
  
  
  
      (c) Various contemplations
  
      Sense objects give little enjoyment, but much pain and much 
  despair; the danger in them prevails.
                                                                MN 14
  
  
      The unpleasant overwhelms a thoughtless man in the guise of the 
  pleasant, the disagreeable overwhelms him in the guise of the 
  agreeable, the painful in the guise of pleasure.
                                                                Udana, 2:8
  
  
  
  3. Guarding the sense doors
  
      How does one guard the sense doors? Herein, a monk, having seen a 
  form, does not seize upon its (delusive) appearance as a whole, nor on 
  its details. If his sense of sight were uncontrolled, covetousness, 
  grief and other evil, unwholesome states would flow into him. 
  Therefore he practises for the sake of its control, he watches over 
  the sense of sight, he enters upon its control. Having heard a sound 
  ... smelt an odour ... tasted a taste ... felt a touch ... cognized a 
  mental object, he does not seize upon its (delusive) appearance as a 
  whole ... he enters upon its control.
                                                                SN 35:120
  
  
      There are forms perceptible by the eye, which are desirable, 
  lovely, pleasing, agreeable, associated with desire, arousing lust. If 
  the monk does not delight in them, is not attached to them, does not 
  welcome them, then in him thus not delighting in them, not being 
  attached to them and not welcoming them, delight (in these forms) 
  ceases; if delight is absent, there is no bondage. There are sounds 
  perceptible by the ear ... odours perceptible by the mind ... if 
  delight is absent, there is no bondage.
                                                                SN 35:63
  
  
  
  4. Moderation in eating
  
      How is he moderate in eating? Herein a monk takes his food after 
  wise consideration: not for the purpose of enjoyment, of pride, of 
  beautifying the body or adorning it (with muscles); but only for the 
  sake of maintaining and sustaining this body, to avoid harm and to 
  support the holy life, thinking: "Thus I shall destroy the old painful 
  feeling and shall not let a new one rise. Long life will be mine, 
  blamelessness and well-being."
                                                                MN 2; MN 39
  
  
  
  5. Noble friendship
  
      Reference is here, in particular, to such friends who have 
  experience and can be a model and help in overcoming sensual desire, 
  especially in meditating on impurity. But it applies also to noble 
  friendship in general. The same twofold explanation holds true also 
  for the other hindrances, with due alterations.
      
      The entire holy life, Ananda, is noble friendship, noble 
  companionship, noble association. Of a monk, Ananda, who has a noble 
  friend, a noble companion, a noble associate, it is to be expected 
  that he will cultivate and practise the Noble Eightfold Path.
                                                                SN 45:2
  
  
  
  6. Suitable conversation
  
      Reference is here in particular to conversation about the 
  overcoming of sensual desire, especially about meditating on impurity. 
  But it applies also to every conversation which is suitable to advance 
  one's progress on the path. With due alterations this explanation 
  holds true also for the other hindrances.
      
      If the mind of a monk is bent on speaking, he (should remember 
  this): "Talk which is low, coarse, worldly, not  noble, not salutary, 
  not leading to detachment, not to freedom from passion, not to 
  cessation, not to tranquillity, not to higher knowledge, not to 
  enlightenment, not to Nibbana, namely, talk about kings, robbers and 
  ministers, talk about armies, dangers and war, about food and drink, 
  clothes, couches, garlands, perfumes, relatives, cars, villages, 
  towns, cities, and provinces, about women and wine, gossip of the 
  street and of the well, talk about the ancestors, about various 
  trifles, tales about the origin of the world and the ocean, talk about 
  what happened and what did not happen -- such and similar talk I shall 
  not entertain." Thus he is clearly conscious about it.
  
      But talk about austere life, talk suitable for the unfolding of 
  the mind, talk which is conducive to complete detachment, to freedom 
  from passion, to cessation, tranquillity, higher knowledge, 
  enlightenment and to Nibbana, namely, talk about a life of frugality, 
  about contentedness, solitude, aloofness from society, about rousing 
  one's energy, talk about virtue, concentration, wisdom, deliverance, 
  about the vision and knowledge of deliverance -- such talk I shall 
  entertain." Thus he is clearly conscious about it.
                                                                MN 122
  
  
  
      These things too are helpful in conquering sensual desire:
  
        One-pointedness of mind, of the factors of absorption 
             (jhananga);
        Mindfulness, of the spiritual faculties (indriya);
        Mindfulness, of the factors of enlightenment (bojjhanga).
        
        
  C. Simile
  
      If there is water in a pot mixed with red, yellow, blue or orange 
  colour, a man with a normal faculty of sight, looking into it, could 
  not properly recognize and see the image of his own face. In the same 
  way, when one's mind is possessed by sensual desire, overpowered by 
  sensual desire, one cannot properly see the escape from sensual desire 
  which has arisen; then one does not properly understand and see one's 
  own welfare, nor that of another, nor that of both; and also texts 
  memorized a long time ago do not come into one's mind, not to speak of 
  those not memorized.
                                                                SN 46:55
  
  
  
  
  
                              2. Ill-Will
                                          
  
  A. Nourishment of Ill-Will
  
      There are objects causing aversion; frequently giving unwise 
  attention to them -- this is the nourishment for the arising of 
  ill-will that has not yet arisen, and for the increase and 
  strengthening of ill-will that has already arisen.
                                                                SN 46:51
  
  
  
  B. Denourishing of Ill-Will
  
      There is the liberation of the heart by lovingkindness; frequently 
  giving wise attention to it -- this is the denourishing of the arising 
  of ill-will that has not yet arisen, and of the increase and 
  strengthening of ill-will that has already arisen.
                                                                SN 46:51
  
  
  
      Cultivate the meditation on lovingkindness! For by cultivating the 
  meditation on lovingkindness, ill-will disappears.
      Cultivate the meditation on compassion! For by cultivating the 
  meditation on compassion, cruelty disappears.
      Cultivate the meditation on sympathetic joy! For by cultivating 
  the meditation on sympathetic joy, listlessness disappears.
      Cultivate the meditation on equanimity! For by cultivating the 
  meditation on equanimity, anger disappears.
  
                                                                MN 62
  
  
  
      Six things are helpful in conquering ill-will
  
        1. Learning how to meditate on lovingkindness;
        
        2. Devoting oneself to the meditation of lovingkindness;
        
        3. Considering that one is the owner and heir of one's actions 
             (kamma);
        
        4. Frequent reflection on it (in the following way):
  
            Thus one should consider: "Being angry with another person, 
            what can you do to him? Can you destroy his virtue and his 
            other good qualities? Have you not come to your present 
            state by your own actions, and will also go hence according 
            to your own actions? Anger towards another is just as if 
            someone wishing to hit another person takes hold of glowing 
            coals, or a heated iron-rod, or of excrement. And, in the 
            same way, if the other person is angry with you, what can he 
            do to you? Can he destroy your virtue and your other good 
            qualities? He too has come to his present state by his own 
            actions and will go hence according to his own actions. Like 
            an unaccepted gift or like a handful of dirt thrown against 
            the wind, his anger will fall back on his own head."
  
        5. Noble friendship;
        
        6. Suitable conversation.
        
                                        Commentary to Satipatthana Sutta
  
  
  These things, too are helpful in conquering ill-will:
  
        Rapture, of the factors of absorption (jhananga);
        Faith, of the spiritual faculties (indriya);
        Rapture and equanimity, of the factors of enlightenment 
             (bojjhanga).
  
  
  C. Simile
  
      If there is a pot of water heated on the fire, the water seething 
  and boiling, a man with a normal faculty of sight, looking into it, 
  could not properly recognize and see the image of his own face. In the 
  same way, when one's mind is possessed by ill-will, overpowered by 
  ill-will, one cannot properly see the escape from the ill-will which 
  has arisen; then one does not properly understand and see one's own 
  welfare, nor that of another, nor that of both; and also texts 
  memorized a long time ago do not come into one's mind, not to speak of 
  those not memorized.
                                                                SN 46:55
  
  
  
  
  
                          3. Sloth and Torpor
  
  
  
  A. Nourishment of Sloth and Torpor
  
      There arises listlessness, lassitude, lazy stretching of the body, 
  drowsiness after meals, mental sluggishness; frequently giving unwise 
  attention to it -- this is the nourishment for the arising of sloth 
  and torpor that have not yet arisen and for the increase and 
  strengthening of sloth and torpor that have already arisen.
                                                                SN 46:51
  
  
  
  B. Denourishing of Sloth and Torpor
  
      There is the element of rousing one's energy, the element of 
  exertion, the element of continuous exertion; frequently giving wise 
  attention to it -- this is the denourishing of the arising of sloth 
  and torpor that have not yet arisen and of the increase and 
  strengthening of sloth and torpor that have already arisen.
                                                                SN 46:51
  
  
  
      "May nothing remain but skin and sinews and bones; may flesh and 
  blood dry up in the body! Not before having achieved what can be 
  achieved by manly strength, manly energy, manly exertion shall my 
  energy subside!"
                                                                MN 70
  
  
  
      Six things are conducive to the abandonment of sloth and torpor:
  
        1. Knowing that overeating is a cause of it;
        2. Changing the bodily posture;
        3. Thinking of the perception of light;
        4. Staying in the open air;
        5. Noble friendship;
        6. Suitable conversation.
  
  
      These things too are helpful in conquering sloth and torpor:
  
  1. The recollection of Death
  
            To-day the effort should be made,
            Who knows if tomorrow Death will come?
                                                                MN 131
  
  
  2. Perceiving the suffering in impermanence
  
      In a monk who is accustomed to see the suffering in impermanence 
  and who is frequently engaged in this contemplation, there will be 
  established in him such a keen sense of the danger of laziness, 
  idleness, lassitude, indolence and thoughtlessness, as if he were 
  threatened by a murderer with drawn sword.
                                                                AN 7:46
  
  
  3. Sympathetic joy
  
      Cultivate the meditation on sympathetic joy! For by cultivating 
  it, listlessness will disappear.
                                                                MN 62
  
  
      Applied thought, of the factors of absorptions (jhananga);
      
      Energy, of the spiritual faculties (indriya);
      
      Investigation of reality, energy and rapture, of the factors of 
  enlightenment (bojjhanga).
      
      
      When the mind is sluggish, it is not the proper time for 
  cultivating the following factors of enlightenment: tranquillity, 
  concentration and equanimity, because a sluggish mind can hardly be 
  aroused by them.
      
      When the mind is sluggish, it is the proper time for cultivating 
  the following factors of enlightenment: investigation of reality, 
  energy and rapture, because a sluggish mind can easily be aroused by 
  them.
                                                                SN 46:53
  
  
  4. Contemplation of the spiritual journey
  
      "I have to tread that path which the Buddhas, the Paccekabuddhas 
  and the Great Disciples have gone; but by an indolent person that path 
  cannot be trodden."
                                                                Vism. IV,55
  
  
  5. Contemplation of the Master's greatness
  
      "Full application of energy was praised by my Master, and he is 
  unsurpassed in his injunctions and a great help to us. He is honoured 
  by practising his Dhamma, not otherwise."
  Ibid.
  
  
  6. Contemplation on the greatness of the Heritage
  
      "I have to take possession of the Great Heritage, called the Good 
  Dhamma. But one who is indolent cannot take possession of it."
  Ibid.
  
  7. How to stimulate the mind
  
      How does one stimulate the mind at a time when it needs 
  stimulation? If due to slowness in the application of wisdom or due to 
  non-attainment of the happiness of tranquillity, one's mind is dull, 
  then one should rouse it through reflecting on the eight stirring 
  objects. These eight are: birth, decay, disease and death; the 
  suffering in the worlds of misery; the suffering of the past rooted in 
  the round of existence; the suffering of the future rooted in the 
  round of existence; the suffering of the present rooted in the search 
  for food.
                                                                Vism. IV,63
  
  
  
  8. How to overcome sleepiness
  
      Once the Exalted One spoke to the Venerable Maha-Moggallana thus: 
  "Are you drowsy, Moggallana? Are you drowsy, Moggallana?" -- "Yes, 
  venerable sir."
      
      (1) "Well then, Moggallana, at whatever thought torpor has 
  befallen you, to that thought you should not give attention, you 
  should not dwell on it frequently. Then it is possible that, by so 
  doing, torpor will disappear.
      
      (2) "But if, by so doing, that torpor does not disappear, you 
  should think and reflect within your mind about the Dhamma as you have 
  heard and learnt it, and you should mentally review it. Then it is 
  possible that, by so doing, torpor will disappear.
      
      (3) "But if, by so doing, that torpor does not disappear, you 
  should learn by heart the Dhamma in its fullness, as you have heard 
  and learnt it. Then it is possible ...
      
      (4) "But if, by so doing, that torpor does not disappear, you 
  should shake your ears, and rub your limbs with the palm of your hand. 
  Then it is possible ...
      
      (5) "But if, by so doing, that torpor does not disappear, you 
  should get up from your seat, and after washing your eyes with water, 
  you should look around in all directions and look upwards to the stars 
  in the sky. Then it is possible ...
      
      (6) "But if, by so doing, that torpor does not disappear, you 
  should firmly establish the (inner) perception of light: as it is by 
  day, so also by night; as it is by night, so also by day. Thus with a 
  mind clear and unobstructed, you should develop a consciousness which 
  is full of brightness. Then it is possible ...
  
      (7) "But if, by so doing, that torpor does not disappear, you 
  should, conscious of that which is before and behind, walk up and 
  down, with your senses turned inwards, with your mind not going 
  outwards. Then it is possible ...
      
      (8) "But if, by so doing, that torpor does not disappear, you may 
  lie down on your right side, taking up the lion's posture, covering 
  foot with foot -- mindful, clearly conscious, keeping in mind the 
  thought of rising. Having awakened again, you should quickly rise, 
  thinking: 'I won't indulge in the enjoyment of lying down and 
  reclining, in the enjoyment of sleep!'
      
      "Thus, Moggallana, you should train yourself!"
                                                                AN 7:58
  
  
  
  9. The five threatening dangers
  
      If, monks, a monk perceives these five threatening dangers, it is 
  enough for him to live heedful, zealous, with a heart resolute to 
  achieve the unachieved, to attain the unattained, to realize the 
  unrealized. Which are these five dangers?
      
      (1) Here, monks, a monk reflects thus: "I am now young, a youth, 
  young in age, black-haired, in the prime of youth, in the first phase 
  of life. But a time will come when this body will be in the grip of 
  old age. But one who is overpowered by old age cannot easily 
  contemplate on the Teachings of the Buddha; it is not easy for him to 
  live in the wilderness or a forest or jungle, or in secluded 
  dwellings. Before this undesirable condition, so unpleasant and 
  disagreeable, approaches me, prior to that, let me muster my energy 
  for achieving the unachieved, for attaining the unattained, for 
  realizing the unrealized, so that, in the possession of that state, I 
  shall live happily even in old age."
      
      (2) And further, monks, a monk reflects thus: "I am now free from 
  sickness, free from disease, my digestive power functions smoothly, my 
  constitution is not too cool and not too hot, it is balanced and fit 
  for making effort. But a time will come when this body will be in the 
  grip of sickness. And one who is sick cannot easily contemplate upon 
  the Teachings of the Buddha; it is not easy for him, to live in the 
  wilderness or a forest or jungle, or in secluded dwellings. Before 
  this undesirable condition, so unpleasant and disagreeable, approaches 
  me, prior to that, let me muster my energy for achieving the 
  unachieved, for attaining the unattained, for realizing the 
  unrealized, so that, in the possession of that state, I shall live 
  happily even in sickness."
      
      (3) And further, monks, a monk reflects thus: "Now there is an 
  abundance of food, good harvests, easily obtainable is a meal of alms, 
  it is easy to live on collected food and offerings. But a time will 
  come when there will be a famine, a bad harvest, difficult to obtain 
  will be a meal of alms, it will be difficult to live on collected food 
  and offerings. And in a famine people migrate to places where food is 
  ample, and there habitations will be thronged and crowded. But in 
  habitations thronged and crowded one cannot easily contemplate upon 
  the Teachings of the Buddha. Before this undesirable condition, so 
  unpleasant and disagreeable, approaches me, prior to that, let me 
  muster my energy for achieving the unachieved, for attaining the 
  unattained, for realizing the unrealized, so that, in the possession 
  of that state, I shall live happily even in a famine."
      
      (4) And further, monks, a monk reflects thus: "Now people live in 
  concord and amity, in friendly fellowship as mingled milk and water 
  and look at each other with friendly eyes. But there will come a time 
  of danger, of unrest among the jungle tribes when the country people 
  mount their carts and drive away and fear-stricken people move to a 
  place of safety, and there habitations will be thronged and crowded. 
  But in habitations thronged and crowded one cannot easily contemplate 
  upon the Teachings of the Buddha. Before this undesirable condition, 
  so unpleasant and disagreeable, approaches me, prior to that, let me 
  muster my energy for achieving the unachieved, for attaining the 
  unattained, for realizing the unrealized, so that, in the possession 
  of that state, I shall live happily even in time of danger."
  
      (5) And further, monks, a monk reflects thus: "Now the 
  Congregation of Monks lives in concord and amity, without quarrel, 
  lives happily under one teaching. But a time will come when there will 
  be a split in the Congregation. And when the Congregation is split, 
  one cannot easily contemplate upon the Teachings of the Buddha; it is 
  not easy to live in the wilderness or a forest or jungle, or in 
  secluded dwellings. Before this undesirable condition, so unpleasant 
  and disagreeable, approaches me, prior to that, let me muster my 
  energy for achieving the unachieved, for attaining the unattained, for 
  realizing the unrealized, so that, in the possession of that state, I 
  shall live happily even when the Congregation is split." [*]
                                                                AN 5:78
  
      * [This Discourse is one of the seven canonical texts recommended 
  by the emperor Asoka in the Second Bhairat Rock Edict; "Reverend Sirs, 
  these passages of the Law, to wit:--...'Fears of what may happen 
  (anagata-bhayani)...., spoken by the Venerable Buddha, -- these, 
  Reverend Sirs, I desire that many monks and nuns should frequently 
  hear and meditate: and that likewise the laity, male and female, 
  should do the same. (Vincent A. Smith, Asoka. 3rd ed., p. 54).]
  
  
  C. Simile
  
      If there is a pot of water, covered with moss and water plants, 
  then a man with a normal faculty of sight looking into it could not 
  properly recognize and see the image of his own face. In the same way, 
  when one's mind is possessed by sloth and torpor, overpowered by sloth 
  and torpor, one cannot properly see the escape from sloth and torpor 
  that have arisen; then one does not properly understand one's own 
  welfare, nor that of another, nor that of both; and also texts 
  memorized a long time ago do not come into one's mind, not to speak of 
  those not memorized.
                                                                SN 46:55
  
  
  
  
  
  
                      4. Restlessness and Remorse
  
  
  
  A. Nourishment of Restlessness and Remorse
  
      There is unrest of mind; frequently giving unwise attention to it 
  -- that is the nourishment for the arising of restlessness and remorse 
  that have not yet arisen, and for the increase and strengthening of 
  restlessness and remorse that have already arisen.
                                                                SN 46:51
  
  
  
  B. Denourishing of Restlessness and Remorse
  
      There is quietude of mind; frequently giving wise attention to it 
  -- that is the denourishing of the arising of restlessness and remorse 
  that have not yet arisen, and of the increase and strengthening of 
  restlessness and remorse that have already arisen.
                                                                SN 46:51
  
      Six things are conducive to the abandonment of restlessness and 
  remorse:
  
        1. Knowledge of the Buddhist scriptures (Doctrine and 
             Discipline);
        2. Asking questions about them;
        3. Familiarity with the Vinaya (the Code of Monastic 
             Discipline, and for lay followers, with the principles of 
             moral conduct);
        4. Association with those mature in age and experience, who 
             possess dignity, restraint and calm;
        5. Noble friendship;
        6. Suitable conversation.
  
      These things, too are helpful in conquering restlessness and 
  remorse:
  
        Rapture, of the factors of absorption (jhananga);
        
        Concentration, of the spiritual faculties (indriya);
        
        Tranquillity, concentration and equanimity, of the factors of 
             enlightenment (bojjhanga).
  
  
  
      When the mind is restless it is not the proper time for 
  cultivating the following factors of enlightenment: investigation of 
  the doctrine, energy and rapture, because an agitated mind can hardly 
  be quietened by them.
      
      When the mind is restless, it is the proper time for cultivating 
  the following factors of enlightenment: tranquillity, concentration 
  and equanimity, because an agitated mind can easily be quietened by 
  them.
  
  
  
  C. Simile
  
      If there is water in a pot, stirred by the wind, agitated, swaying 
  and producing waves, a man with a normal faculty of sight could not 
  properly recognize and see the image of his own face. In the same way, 
  when one's mind is possessed by restlessness and remorse, overpowered 
  by restlessness and remorse, one cannot properly see the escape from 
  restlessness and remorse that have arisen; then one does not properly 
  understand one's own welfare, nor that of another, nor that of both; 
  and also texts memorized a long time ago do not come into one's mind, 
  not to speak of those not memorized.
                                                                SN 46:55
  
  
  
  
  
  
                                5. Doubt
  
  
  A. Nourishment of Doubt
  
      There are things causing doubt; frequently giving unwise attention 
  to them -- that is the nourishment for the arising of doubt that has 
  not yet arisen, and for the increase and strengthening of doubt that 
  has already arisen.
                                                                SN 46:51
  
  
  
  B. Denourishing of Doubt
  
      There are things which are wholesome or unwholesome, blameless or 
  blameworthy, noble or low, and (other) contrasts of dark and bright; 
  frequently giving wise attention to them -- that is the denourishing 
  of the arising of doubt that has not yet arisen, and of the increase 
  and strengthening of doubt that has already arisen.
  
  
      Of the six things conducive to the abandonment of doubt, the first 
  three and the last two are identical with those given for restlessness 
  and remorse. The fourth is as follows:
  
        Firm conviction concerning the Buddha, Dhamma and Sangha.
  
      In addition, the following are helpful in conquering Doubt:
  
        Reflection, of the factors of absorption (jhananga);
        
        Wisdom, of the spiritual faculties (indriya);
        
        Investigation of reality, of the factors of enlightenment 
             (bojjhanga).
  
  
  
  C. Simile
  
      If there is a pot of water which is turbid, stirred up and muddy, 
  and this pot is put into a dark place, then a man with a normal 
  faculty of sight could not properly recognize and see the image of his 
  own face. In the same way, when one's mind is possessed by doubt, 
  overpowered by doubt, then one cannot properly see the escape from 
  doubt which has arisen; then one does not properly understand one's 
  own welfare, nor that of another, nor that of both; and also texts 
  memorized a long time ago do not come into one's mind, not to speak of 
  those not memorized.
                                                                SN 46:55
