4👑☸ Cattāri Ariya-saccaṃ 四聖諦

STED 5niv: nīvarana / hindrances

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EBT suttas

AN 5.193 saṅgārava: similes of looking at reflection in bowl of water DN 2 DN 10 same as DN 2 MN 39 same as DN 2 SN 46.55 nearly same as AN 5.193, adds 7sb paragraph SN 46.2 nutriment of 5niv SN 46.51 expanded version of SN 46.2, with starvation of 5niv

STED 5niv clearance before 4j, in 14 suttas

appears in 14 suttas AN 4.198, 5.75, 9.40, 10.99 DN 2, 10, 25 MN 27 38 39 51 94 101 107

(physical seclusion & posture)

so arañña-gato vā	“He, {Having gone to the}-forest, or
Rukkha-mūla-gato vā	{Having gone to the}-tree-root, or
Suññ-āgāra-gato vā	{Having gone to the}-empty-hut,
nisīdati	(he) sits down,
pallaṅkaṃ ābhujitvā	Cross-leg-seated-posture (he) bends (into),
ujuṃ kāyaṃ paṇidhāya	straightening (of his) body (he) aspires (to),
Pari-mukhaṃ satiṃ upaṭṭhapetvā.	(in) front (of him), rememberfulness (having been) established.

(1. Lust suppressed)

♦ “so abhijjhaṃ loke pahāya	he, longing (for the) world abandoned
Vigat-ābhijjhena cetasā viharati,	free-(from)-longing (his) mind dwells,
abhijjhāya cittaṃ parisodheti.	(from) longing (his) mind (is) purified.

(2. Ill will suppressed)

byāpāda-pa-dosaṃ pahāya	ill-will-(and)-hatred (having been) abandoned,
a-byāpanna-citto viharati	without-ill-will-(his)-mind dwells,
Sabba-pāṇa-bhūt-ahit-ānukampī,	all-living-beings-(their)-welfare-(he has)-compassion (for),
Byāpāda-pa-dosā cittaṃ parisodheti.	(from) ill-will-and-hatred (his) mind (he) purifies.

(3. sloth-&-torpor suppressed)

thina-middhaṃ pahāya	dullness and drowsiness, (having been) abandoned
vigata-thina-middho viharati	free-(from)-dullness and drowsiness (he) dwells,
āloka-saññī	luminosity-(his is)-percipient (of),
sato sampajāno,	rememberful (and) clearly comprehending;
thina-middhā cittaṃ parisodheti.	dullness and drowsiness (his) mind (he) purifies.

(4. Restlessness-&-remorse suppressed)

uddhacca-kukkuccaṃ pahāya	restlessness and remorse (having been) abandoned,
An-uddhato viharati	Without-agitation (he) dwells.
ajjhattaṃ vūpasanta-citto,	inwardly calmed-mind;
uddhacca-kukkuccā cittaṃ parisodheti.	(from) restlessness and remorse (his) mind (he) purifies.

(5. Skeptical doubt suppressed)

vici-kicchaṃ pahāya	doubt (having been) abandoned,
tiṇṇa-vicikiccho viharati	Gone-beyond-doubt (he) dwells,
A-kathaṃkathī kusalesu dhammesu,	un-perplexed (about) wholesome Dhamma [teachings];
vicikicchāya cittaṃ parisodheti.	(from) doubt (his) mind (he) purifies.

(we’re clear for take off into 4 jhānas)

♦ “so ime pañca nīvaraṇe pahāya	“He, (with) these five hindrances (having been) abandoned,
cetaso upakkilese	mental defilements, [which led to]
paññāya dubbalī-karaṇe,	wisdom {actively}-weakened

2. Byāpāda / ill-will

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AN 5.193 saṅgārava: similes of looking at reflection in bowl of water

(2. Ill-will, boiling water)

♦ “puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito VAR ussadakajāto VAR. tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. evamevaṃ kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.

3. Thina-middha / sloth & torpor

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AN 5.193 saṅgārava: similes of looking at reflection in bowl of water

(3. Sloth-torpor, water with moss and aquatic plants)

♦ “puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. evamevaṃ kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.

AN 7.61 AN 7.58a Pacalāyana [Pacalāyamāna]

Pacalāyamāna-suttaṃ (AN 7.61)	AN 7.61 Nodding
♦ 61. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme VAR pacalāyamāno nisinno hoti. addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṃ mahāmoggallānaṃ magadhesu kallavāḷaputtagāme pacalāyamānaṃ nisinnaṃ. disvā — seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ — bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi. nisīdi bhagavā paññatte āsane. nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca —	Once the Blessed One was living among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. At that time Ven. Maha Moggallana sat nodding near the village of Kallavalaputta, in Magadha. The Blessed One, with his purified divine eye, surpassing the human, saw Ven. Maha Moggallana as he sat nodding near the village of Kallavalaputta, in Magadha. As soon as he saw this—just as a strong man might extend his flexed arm or flex his extended arm—he disappeared from among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt, and re-appeared near the village of Kallavalaputta, in Magadha, right in front of Ven. Maha Moggallana. There he sat down on a prepared seat. As he was sitting there, the Blessed One said to Ven. Maha Moggallana, “Are you nodding, Moggallana? Are you nodding?”
♦ “pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ, moggallānā”ti? “evaṃ, bhante”. “tasmātiha, moggallāna, yathāsaññissa te viharato taṃ middhaṃ okkamati, taṃ saññaṃ mā manasākāsi VAR, taṃ saññaṃ mā bahulamakāsi VAR. ṭhānaṃ kho panetaṃ, moggallāna, vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha”.	“Yes, lord.”

(1. don’t attend to the perception that made you drowsy)

♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.	“Well then, Moggallana, whatever perception you have in mind when drowsiness descends on you, don’t attend to that perception, don’t pursue it. It’s possible that by doing this you will shake off your drowsiness.

(2. Recall some dhamma teaching using V&V, thinking and evaluation)

♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ kareyyāsi. ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.	“But if by doing this you don’t shake off your drowsiness, then recall to your awareness the Dhamma as you have heard & memorized it, re-examine it & ponder it over in your mind. It’s possible that by doing this you will shake off your drowsiness.

(3. Recite that dhamma out loud, vocally)

♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi VAR, pāṇinā gattāni anumajjeyyāsi. ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.	“But if by doing this you don’t shake off your drowsiness, then repeat aloud in detail the Dhamma as you have heard & memorized it. It’s possible that by doing this you will shake off your drowsiness.

(4. Pull your earlobes and rub your limbs)

♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā VAR disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi. ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.	“But if by doing this you don’t shake off your drowsiness, then pull both your earlobes and rub your limbs with your hands. It’s possible that by doing this you will shake off your drowsiness.

(5. Stand up, wash eyes with water, look at stars in sky)

♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ālokasaññaṃ manasi kareyyāsi, divāsaññaṃ adhiṭṭhaheyyāsi — yathā divā tathā rattiṃ yathā rattiṃ tathā divā. iti vivaṭena VAR cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveyyāsi. ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.	“But if by doing this you don’t shake off your drowsiness, then get up from your seat and, after washing your eyes out with water, look around in all directions and upward to the major stars & constellations. It’s possible that by doing this you will shake off your drowsiness.

(6 .ASMK: luminosity perception all day all night)

♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, pacchāpuresaññī VAR caṅkamaṃ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.	“But if by doing this you don’t shake off your drowsiness, then attend to the perception of light, resolve on the perception of daytime, [dwelling] by night as by day, and by day as by night. By means of an awareness thus open & unhampered, develop a brightened mind. It’s possible that by doing this you will shake off your drowsiness.

(7. Start walking meditation)

♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. paṭibuddhena ca VAR te, moggallāna, khippaññeva paccuṭṭhātabbaṃ — ‘na seyyasukhaṃ na passasukhaṃ na middhasukhaṃ anuyutto viharissāmī’ti. evañhi te, moggallāna, sikkhitabbaṃ.	“But if by doing this you don’t shake off your drowsiness, then—percipient of what lies in front & behind—set a distance to meditate walking back & forth, your senses inwardly immersed, your mind not straying outwards. It’s possible that by doing this you will shake off your drowsiness.

(Lie down in lion posture as last resort)

♦ “tasmātiha, moggallāna, evaṃ sikkhitabbaṃ — ‘na uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamissāmī’ti. evañhi te, moggallāna, sikkhitabbaṃ. sace, moggallāna, bhikkhu uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni. yehi manussā āgataṃ bhikkhuṃ na manasi karonti, tatra bhikkhussa evaṃ hoti — ‘kosu nāma idāni maṃ imasmiṃ kule paribhindi, virattarūpā dānime mayi manussā’ti. itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.

“But if by doing this you don’t shake off your drowsiness, then—reclining on your right side—take up the lion’s posture, one foot placed on top of the other, mindful, alert, with your mind set on getting up. As soon as you wake up, get up quickly, with the thought, ‘I won’t stay indulging in the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness.’ That is how you should train yourself.

(don’t sociaize with lay people too much, causes restlessness)

♦ “tasmātiha, moggallāna, evaṃ sikkhitabbaṃ — ‘na viggāhikakathaṃ kathessāmī’ti. evañhi te, moggallāna, sikkhitabbaṃ. viggāhikāya, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā VAR. nāhaṃ, moggallāna, sabbeheva saṃsaggaṃ vaṇṇayāmi. na panāhaṃ, moggallāna, sabbeheva saṃsaggaṃ na vaṇṇayāmi. sagahaṭṭhapabbajitehi kho ahaṃ, moggallāna, saṃsaggaṃ na vaṇṇayāmi VAR. yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni VAR paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ VAR vaṇṇayāmī”ti.

“Furthermore, Moggallana, should you train yourself: ‘I will not visit families with my pride lifted high.’ That is how you should train yourself. Among families there are many jobs that have to be done, so that people don’t pay attention to a visiting monk. If a monk visits them with his trunk lifted high, the thought will occur to him, ‘Now who, I wonder, has caused a split between me and this family? The people seem to have no liking for me.’ Getting nothing, he becomes abashed. Abashed, he becomes restless. Restless, he becomes unrestrained. Unrestrained, his mind is far from concentration.

(don’t say confrontational things)

♦ evaṃ vutte āyasmā mahāmoggallāno bhagavantaṃ etadavoca — “kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?	“Furthermore, Moggallana, should you train yourself: ‘I will speak no confrontational speech.’ That is how you should train yourself. When there is confrontational speech, a lot of discussion can be expected. When there is a lot of discussion, there is restlessness. One who is restless becomes unrestrained. Unrestrained, his mind is far from concentration.

(Buddha praises secluded meditation areas)

♦ “idha, moggallāna, bhikkhuno sutaṃ hoti — ‘sabbe dhammā nālaṃ abhinivesāyā’ti; evañcetaṃ, moggallāna, bhikkhuno sutaṃ hoti — ‘sabbe dhammā nālaṃ abhinivesāyā’ti. so sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti. sabbaṃ dhammaṃ pariññāya yaṃkiñci vedanaṃ vediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. so tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci VAR loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati. ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. ettāvatā kho, moggallāna, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. aṭṭhamaṃ.

“It’s not the case, Moggallana, that I praise association of every sort. But it’s not the case that I dispraise association of every sort. I don’t praise association with householders and renunciates. But as for dwelling places that are free from noise, free from sound, their atmosphere devoid of people, appropriately secluded for resting undisturbed by human beings: I praise association with dwelling places of this sort.”

(conclusion: brief summary of path to arahantship)

	When this was said, Ven. Moggallana said to the Blessed One: “Briefly, lord, in what respect is a monk released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among human & heavenly beings?”
	“There is the case, Moggallana, where a monk has heard, ‘All phenomena are unworthy of attachment.’ Having heard that all phenomena are unworthy of attachment, he fully knows all things. Fully knowing all things, he fully comprehends all things. Fully comprehending all things, then whatever feeling he experiences—pleasure, pain, neither pleasure nor pain—he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling. As he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling, he is unsustained by anything in the world. Unsustained, he is not agitated. Unagitated, he is unbound right within. He discerns: ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’
	“It is in this respect, Moggallana, that a monk, in brief, is released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among human & heavenly beings.”

4. Uddhacca-kukkucca / restlessness & remorse

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AN 5.193 saṅgārava: similes of looking at reflection in bowl of water

(4. Restlessness and remorse, wind stirs water)

♦ “puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto VAR. tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. evamevaṃ kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.

5. Vicikicchā / skeptical doubt

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AN 5.193 saṅgārava: similes of looking at reflection in bowl of water

(5. Skeptical doubt, cloudy murky muddy water)

♦ “puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena 3.0260, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. evamevaṃ kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.

DN 2 simile of road crossing desert with weath

Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. But after some time they crossed over the desert safely, reaching the neighborhood of a village, a sanctuary free of peril. So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Thinking about this, Tassa evamassa: ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhayan’ti. they’d be filled with joy and happiness. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

SN 46.51 starving nutriment for doubt is same as nutriment for dhamma-vicaya-samobojjhanga

“And what, bhikkhus, is the denourishment that prevents unarisen doubt from arising and arisen doubt from increasing and expanding? There are, bhikkhus, wholesome and unwholesome states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving careful attention to them is the denourishment that prevents unarisen doubt from arising and arisen doubt from increasing and expanding. - SN 46.51

Te Ab Vibhanga

https://suttacentral.net/vb17/en/thittila Therein what are “three fetters”? Individuality view, doubt, adherence to habits and practices. ... Therein what is doubt? One is puzzled, doubts in the Teacher; one is puzzled, doubts in the Teaching; one is puzzled, doubts in the Order; one is puzzled, doubts in the precepts; one is puzzled, doubts in the ultimate beginning (of beings); one is puzzled, doubts in the ultimate end (of beings); one is puzzled, doubts in both the ultimate beginning and the ultimate end (of beings); one is puzzled, doubts in specific causality and dependently originated dhammas; that which is similar, puzzlement, being puzzled, state of being puzzled, rigidity of consciousness, mental scarifying. This is called doubt.

Misc.

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https://discourse.suttacentral.net/t/doubt-in-the-context-of-the-five-hindrances/9299

Ven. Nyanaponika’s research, DN 2 and DN 2 cmy

Introduction and 5niv as group

Unshakable deliverance of the mind is the highest goal in the Buddha's doctrine. Here, deliverance means: the freeing of the mind from all limitations, fetters, and bonds that tie it to the Wheel of Suffering, to the Circle of Rebirth. It means: the cleansing of the mind of all defilements that mar its purity; the removing of all obstacles that bar its progress from the mundane (lokiya) to the supramundane consciousness (lokuttara-citta), that is, to Arahatship. Many are the obstacles which block the road to spiritual progress, but there are five in particular which, under the name of hindrances (nivarana), are often mentioned in the Buddhist scriptures: Sensual desire (kamacchanda), Ill-will (byapada), Sloth and torpor (thina-middha), Restlessness and remorse (uddhacca-kukkucca), Sceptical doubt (vicikiccha). They are called "hindrances" because they hinder and envelop the mind in many ways, obstructing its development (bhavana). According to the Buddhist teachings, spiritual development is twofold: through tranquillity (samatha-bhavana) and through insight (vipassana-bhavana). Tranquillity is gained by complete concentration of the mind during the meditative absorptions (jhana). For achieving these absorptions, the overcoming of the five hindrances, at least temporarily, is a preliminary condition. It is especially in the context of achieving the absorptions that the Buddha often mentions the five hindrances in his discourses. There are five mental constituents which are chiefly representative of the first meditative absorption, and are therefore called the factors of absorption (jhananga). For each of these there is, according to Buddhist commentarial tradition, one of the five hindrances that is specifically harmful for it and excludes its higher development and refinement to the degree required for jhana; and on the other hand, the cultivation of these five factors beyond their average level will be an antidote against the hindrances, preparing the road to jhana. The relationship between these two groups of five is indicated in this anthology, under the heading of the respective hindrance. Not only the meditative absorptions but also lesser degrees of mental concentration are impeded by these five hindrances. So is the "neighborhood" (or "access") concentration (upacarasamadhi), being the preliminary stage for the fully absorbed concentration (appana) reached in jhana. Likewise excluded by the presence of the hindrances is the momentary concentration (khanikasamadhi) which has the strength of neighborhood concentration and is required for mature insight (vipassana). But apart from these higher stages of mental development, any earnest attempt at clear thinking and pure living will be seriously affected by the presence of these five hindrances. This widespread harmful influence of the five hindrances shows the urgent necessity of breaking down their power by constant effort. One should not believe it sufficient to turn one's attention to the hindrances only at the moment when one sits down for meditation. Such last-minute effort in suppressing the hindrances will rarely be successful unless helped by previous endeavor during one's ordinary life. One who earnestly aspires to the unshakable deliverance of the mind should, therefore, select a definite "working-ground" of a direct and practical import: a kammatthana[1] in its widest sense, on which the structure of his entire life should be based. Holding fast to that "working-ground," never losing sight of it for long, even this alone will be a considerable and encouraging progress in the control and development of the mind, because in that way the directive and purposive energies of mind will be strengthened considerably. One who has chosen the conquest of the five hindrances for a "working-ground" should examine which of the five are strongest in one's personal case. Then one should carefully observe how, and on which occasions, they usually appear. One should further know the positive forces within one's own mind by which each of these hindrances can best be countered and, finally, conquered; and one should also examine one's life for any opportunity of developing these qualities which, in the following pages, have been indicated under the headings of the spiritual faculties (indriya), the factors of absorption (jhananga), and the factors of enlightenment (bojjhanga). In some cases, subjects of meditation have been added which will be helpful in overcoming the respective hindrances. By the "worldling" (puthujjana),[2] however, only a temporary suspension and partial weakening of the hindrances can be attained. Their final and complete eradication takes place on the stages of sanctity (ariyamagga): Doubt is eliminated on the first stage, the path of stream-entry (sotapatti-magga). Sensual desire, ill will and remorse are eliminated on the third stage, the path of non-returner (anagami-magga) Sloth and torpor and restlessness are eradicated on the path of Arahatship (arahatta-magga). Hence the reward of the fight against the hindrances is not only the limited one of making possible a shorter or longer spell of meditation, but every step in weakening these hindrances takes us nearer to the stages of sanctity where deliverance from these hindrances is unshakable. Though most of the following texts, translated from the Discourses of the Buddha and the commentaries, are addressed to monks, they are likewise valid for those living the worldly life. As the Old Masters say: "The monk (bhikkhu) is mentioned here as an example of those dedicated to the practice of the Teaching. Whosoever undertakes that practice is here included in the term 'monk.' " The Five Hindrances 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 practice 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)."

DN 2 and cmy on similes

From the Samaññaphala Sutta I. The Sutta (Digha Nikaya No. 2) Being endowed with noble mindfulness and clear comprehension, and endowed with noble contentedness, the monk resorts to a lonely place: to a forest, the foot of a tree, a mountain, a cleft, a rock cave, a cemetery, a jungle, an open space, a heap of straw. After the meal, having returned from the alms-round, he sits down, crosslegged, keeping his body erect and his mindfulness alert. Having given up covetousness (= sensual desire) with regard to the world, he dwells with a heart free of covetousness, he cleanses his mind from covetousness. Having given up the blemish of ill-will, he dwells without ill-will; friendly and compassionate towards all living beings, he cleanses his mind from the blemish of ill-will. Having given up sloth and torpor, he dwells free from sloth and torpor, in the perception of light; mindful and clearly comprehending, he cleanses his mind from sloth and torpor. Having given up restlessness and remorse, he dwells without restlessness; his mind being calmed within, he cleanses it from restlessness and remorse. Having given up sceptical doubt, he dwells as one who has passed beyond doubt; being free from uncertainty about salutary things, he cleanses his mind from sceptical doubt. Just as when a man taking a loan, engages in a trade, and his trade succeeds, he now not only disposes of his old debt but he has also, beyond that, a surplus for maintaining a wife. And at that he rejoices, is glad at heart... Just as when a man is sick and in pain, suffering from a grave disease, his food does not agree with him, and he has no strength left in his body. But some time later he recovers from that sickness; he can again digest his food, and he regains his strength. And at that he rejoices, is glad at heart... Just as when a man has been thrown into prison, but some time later he is released from prison; he is safe and without fears, and he did not suffer any loss of property. And at that he rejoices, is glad at heart... Just as when a man is a slave, not independent, but dependent on others, unable to go where he likes, but some time later he is set free from slavery, is now independent, no longer dependent on others, a freeman who can go where he wants. And at that he rejoices, is glad at heart... Just as when a man, rich and prosperous, travels through a wilderness where there is no food and much danger, but some time later he has crossed the desert, and gradually reaches safely the vicinity of a village, a place of safety, free from danger. And at that he rejoices, is glad at heart.: Similarly, so long as these five hindrances are not abandoned in him, a monk considers himself as indebted, as ailing, as imprisoned, as enslaved, as traveling in a wilderness. But when these five hindrances are abandoned, he considers himself as free from debt, rid of illness, emancipated from the prison's bondage, as a free man, and as one arrived at a place of safety. And when he sees himself free of these five hindrances, joy arises; in him who is joyful, rapture arises; in him whose mind is enraptured, the body is stilled; the body being stilled, he feels happiness; and a happy mind finds concentration. Then detached from sensual desires, detached from unwholesome states, he enters into and dwells in the first absorption which is accompanied by applied thought and reflection, born of detachment, and filled with joy and rapture. He enters into and dwells in the second... third... fourth absorption. II. The Commentary A. The Similes for the Hindrances The text of the discourse says: "Similarly, so long as these five hindrances are not abandoned in him, a monk considers himself as indebted, as ailing, as imprisoned, as enslaved, as traveling in a wilderness." Hereby the Blessed One shows the unabandoned hindrance of sensual desire as similar to being in debt; and the other hindrances as similar to being ill, and so on. These similes should be understood as follows: 1. Sensual Desire There is a man who has incurred a debt but has become ruined. Now, if his creditors, when telling him to pay back the debt, speak roughly to him or harass and beat him, he is unable to retaliate but has to bear it all. It is his debt that causes this forbearance. In the same way, if a man is filled with sensual desire for a certain person, he will, full of craving for that object of his desire, be attached to it. Even if spoken to roughly by that person, or harassed or beaten, he will bear it all. It is his sensual desire that causes this forbearance. In that way, sensual desire is like being in debt. 2. Ill-Will If a man suffers from a bilious disease, and receives even honey and sugar, he will not enjoy its flavor, owing to his bile sickness; he will just vomit it, complaining, "It is bitter, bitter!" In the same way, if one of angry temperament is admonished even slightly by his teacher or preceptor who wishes his best, he does not accept their advice. Saying "You harass me too much!" he will leave the Order, or go away and roam about. Just as the bilious person does not enjoy the flavor of honey and sugar, so one who has the disease of anger will not enjoy the taste of the Buddha's Dispensation consisting in the happiness of the meditative absorptions, etc. In that way, ill-will resembles illness. 3. Sloth and Torpor A person has been kept in jail during a festival day, and so could see neither the beginning nor the middle nor the end of the festivities. If he is released on the following day, and hears people saying: "Oh, how delightful was yesterday's festival! Oh, those dances and songs!" he will not give any reply. And why not? Because he did not enjoy the festival himself. Similarly, even if a very eloquent sermon on the Dhamma is going on, a monk overcome by sloth and torpor will not know the beginning, middle or end. If after the sermon, he hears it praised: "How pleasant was it to listen to the Dhamma! How interesting was the topic and how good the similes!" he will not be able to say a word. And why not? Because, owing to his sloth and torpor, he did not enjoy the sermon. In that way, sloth and torpor are comparable to imprisonment. 4. Restlessness and Remorse A slave who wants to enjoy himself at a festival is told by his master: "Go quickly to such and such a place! There is urgent work to do. If you don't go, I shall have your hands and feet cut off, or your ears and nose!" Hearing that, the slave will quickly go as ordered, and will not be able to enjoy any part of the festival. This is because of his dependence on others. Similarly it is with a monk not well versed in the Vinaya (the Disciplinary Code), who has gone to the forest for the sake of solitude. If in any matter, down to the question of permissible meat (Sub-Cy: e.g., pork) he gets the idea that it was not permissible (taking it for bear's flesh), he has to interrupt his solitude and, to purify his conduct, has to go to one skilled in the Vinaya. Thus he will not be able to enjoy the happiness of solitude because of his being overcome by restlessness and remorse. In that way, restlessness and remorse are like slavery. 5. Sceptical Doubt A man traveling through a desert, aware that travelers may be plundered or killed by robbers, will, at the mere sound of a twig or a bird, become anxious and fearful, thinking: "The robbers have come!" He will go a few steps, and then out of fear, he will stop, and continue in such a manner all the way; or he may even turn back. Stopping more frequently than walking, only with toil and difficulty will he reach a place of safety, or he may not even reach it. It is similar with one in whom doubt has arisen in regard to one of the eight objects of doubt.[4] Doubting whether the Master is an Enlightened One or not, he cannot accept it in confidence, as a matter of trust. Unable to do so, he does not attain to the paths and fruits of sanctity. Thus, as the traveler in the desert is uncertain whether robbers are there or not, he produces in his mind, again and again, a state of wavering and vacillation, a lack of decision, a state of anxiety; and thus he creates in himself an obstacle for reaching the safe ground of sanctity (ariya-bhumi). In that way, sceptical doubt is like traveling in a desert. B. The Abandonment of the Hindrances The text of the Discourse says: "But when these five hindrances are abandoned, the monk considers himself as free from debt, rid of illness, emancipated from the prison's bondage, as a free man, and as one arrived at a place of safety." 1. The Abandonment of Sensual Desire A man, having taken a loan, uses it for his business and comes to prosperity. He thinks: "This debt is a cause of vexation." He returns the loan together with the interest, and has the promissory note torn up. After that he neither sends a messenger nor a letter to his creditors; and even if he meets them it depends on his wish whether he will get up from his seat to greet them, or not. And why? He is no longer in debt to them or dependent of them. Similarly a monk thinks: "Sensual desire is a cause of obstruction." He then cultivates the six things leading to its abandonment (see p.9), and removes the hindrance of sensual desire. Just as one who has freed himself of debt no longer feels fear or anxiety when meeting his former creditors, so one who has given up sensual desire is no longer attached and bound to the object of his desire; even if he sees divine forms, passions will not assail him. Therefore the Blessed One compared the abandonment of sensual desire to freedom from debt. 2. The Abandonment of Ill-Will Just as a person suffering from a bilious disease, having been cured by taking medicine, will regain his taste for honey and sugar, similarly a monk, thinking, "This ill-will causes much harm," develops the six things leading to its abandonment and removes the hindrance of ill-will. Just as the cured patient partaking of honey and sugar appreciates the taste, so also this monk receives with reverence the rules of training, and observes them with appreciation (of their value). Therefore the Blessed One compared the abandonment of ill-will to the recovery of health. 3. The Abandonment of Sloth and Torpor There is a person that once had been in jail on a festival day. But when freed and celebrating the festival on a later occasion, he will think: "Formerly, through the fault of my heedlessness, I was in prison on that day and could not enjoy this festival. Now I shall be heedful." And he remains heedful of his conduct so that nothing detrimental finds entry into his mind. Having enjoyed the festival, he exclaims: "Oh, what a beautiful festival it was!" Similarly a monk, perceiving that sloth and torpor do great harm, develops the six things opposed to them, and so removes the hindrance of sloth and torpor. Just as the man freed from prison enjoys the whole length of the festival, even for seven days, so this monk who has given up sloth and torpor is capable of enjoying the beginning, the middle and the consummation of the Festival of the Dhamma (dhamma-nakkhatta), and finally attains to Arahatship together with the fourfold discriminating knowledge (patisambhida) Therefore the Blessed One spoke of the abandonment of sloth and torpor as being comparable to release from imprisonment. 4. The Abandonment of Restlessness and Remorse There is a slave who, with the help of a friend, pays money to his master, becomes a free man, and is henceforth able to do what he likes. Similarly a monk, perceiving the great obstruction caused by restlessness and remorse, cultivates the six things opposed to them, and thus gives up restlessness and remorse. And having given them up, he is like a truly free man, able to do as he wishes. Just as no one can forcibly stop a free man from doing what he likes, so can restlessness and remorse no longer stop that monk from walking the happy path of renunciation (sukhanekkhamma-patipada). Therefore the Blessed One declared the abandonment of restlessness and remorse as being similar to winning freedom from slavery. 5. The Abandonment of Sceptical Doubt There is a strong man who, with his luggage in hand and well armed, travels through a wilderness in company. If robbers see him even from afar, they will take flight. Crossing safely the wilderness and reaching a place of safety, he will rejoice in his safe arrival. Similarly a monk, seeing that sceptical doubt is a cause of great harm, cultivates the six things that are its antidote, and gives up doubt. Just as that strong man, armed and in company, taking as little account of the robbers as of the grass on the ground, will safely come out of the wilderness to a safe place; similarly a monk, having crossed the wilderness of evil conduct, will finally reach the state of highest security, the deathless realm of Nibbana. Therefore the Blessed One compared the abandonment of sceptical doubt to reaching a place of safety. Notes 1 I.e., subject of meditation: literally "working-ground." 2 A "worldling," or puthujjana, who may be a monk or layman, is one who has not yet attained to the first stage of sanctity, the Path of stream-entry (sotapatti-magga). 3 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). 4 They are, according to the Vibhanga: doubt in regard to the Buddha, the Dhamma, the Sangha, the (threefold) training, the past, the future, both past and future, and the conditionality of phenomena dependently arisen.

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