I was just meditating, and as I tried to see the breath more clearly, I noticed that there is this resistance again to doing that. When I tried to see that, it seemed to me that there was great pleasure above feeling and a comfortable feeling in the mind remaining as it is and not exerting itself to know the object in the present moment. The pleasurable feeling was very similar to the joy of laziness and comfort, or, for example, the comfort of a warm interior after coming in from the cold outside. I also noticed a tinge of sleepiness in it, although I just had eight hours of uninterrupted sleep. Have you noticed this previously? If yes, can you give details on what this is? This feeling is completely new to me, and I think it is an impediment in developing the mind. Thank you.

In the essay entitled "The Five Mental Hindrances and Their Conquest " by Ven. Nyanaponika, he wrote: > **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. The above excerpt and this video featuring a talk by Ven. Dhammavuddho, implies that the Five Hindrances (*panca nivaranani*) not just affect meditation. They could also habitually obsess one's mind and prevent progress even outside meditation. I also see that they are among the ten fetters (*samyojana*) . Questions: 1. What is momentary concentration (*khanikasamadhi*)? Is it the kind of concentration that was found in those listening attentively to the Buddha who attained stream entry at the end of the discourse (although they did not have any meditation experience)? 2. How does one cultivate momentary concentration (*khanikasamadhi*)? I guess one also needs to overcome the five hindrances (*panca nivaranani*) in the process of cultivating momentary concentration. 3. What is wise reflection (*yoniso manasikara*)? Is this the kind of reflection that was found in those listening attentively to the Buddha who attained stream entry at the end of the discourse (although they did not have any meditation experience)? This is implied in Ven. Dhammavuddho's talk. 4. What is the relationship between wise reflection (*yoniso manasikara*) and momentary concentration (*khanikasamadhi*)? Is it like applying momentary concentration to wise reflection (outside meditation)? 5. What is the relationship between mindfulness (*sati*) and the other two - wise reflection (*yoniso manasikara*) and momentary concentration (*khanikasamadhi*)? 6. **Do these factors make it possible for one to understand the Dhamma and attain stream entry without meditation, simply by wisely reflecting on the Dhamma with momentary concentration (which could only occur when the five hindrances are not present)?** This is implied in Ven. Dhammavuddho's talk.

I know this is not the place for this kind of questions. But I post this anyway. **I am seeking advice on Samatha meditation.** Time to time, I get strong urge to do Samatha meditation.(I'm not an expert on this). So, I start with a combination of Maithree, Anapanasati and Vipassana meditation to cut down five hindrances . At this level, I reach happy state. Then I switch to Kasina meditation. But I can't continue Kasina meditation enough time to reach any static Nimitta . That's because I lose urge to continue / neediness to reach Dhayana. Sometimes, - I feel full - I feel, can't hold any more fullness ( full pressure) - less neediness to continue . So, I feel one or multiple of above and then I can't continue the meditation. Like, I feel like I can't continue anymore. (but I want to). But through all this, I feel happy. (after Maithree and Vipassana meditation) So, questions are , - Why is this happening? - Why I lose urge? - Why sometimes feel full pressure? - How would I overcome this? ___ My own idea of the problem is, - maybe I didn't actually reduce the five hindrances evenly, maybe I reduced the 1,2 and 5, but I think, maybe I didn't reduce 3rd and 4th hindrances. (main point). - maybe my Vipassana is too much(for Samatha) and I lose carving(thanha) for Dhayana. (newly added this line). - maybe I don't have enough capacity. - maybe my methods are wrong. It could be one of above or something else. ___ Five hindrances > order is as in this article. 1. Sensory desire (kāmacchanda) 2. Ill-will (vyāpāda; also spelled byāpāda) 3. Sloth-and-torpor (thīna-middha) 4. Restlessness-and-worry (uddhacca-kukkucca) 5. Doubt (vicikiccha) **Thanks 🙏. ☸️.** **Any help is appreciated.**

In karniyametta sutta, Lord Buddha advised us to be relaxed and not to cling to the work. How can I recognise relaxation from laziness ?

The five hindrances or obstacles of common buddhism are: 1. worry/restlessness/regret /distraction 2. hate (ill-will) 3. sensual desire 4. skeptical doubt (ignorance?) 5. lazy/lethargy Ignorance is not listed. Do all 5 together imply ignorance? It says: > These are the five obstacles and hindrances, corruptions of the heart > that weaken wisdom. Another theory might be that ignorance (confusion) is the same as doubt. If one doesn’t know any better, the opportunity to gain *access* to concentration (right meditation) are more slim. If one misunderstands that is also ignorance. If one is skeptical that might be ignorance. Perhaps the five hindrances are primarily a technical manual, a means to access concentration or develop tranquility/equanimity/energy (seven factors); in which case ignorance has an indirect role. Why (How) is or isn’t ignorance one of the five hindrances?

Is there any meditation techniques that we can used to manged Bad Temper. As I know it is possible to manage angers by observing it as "feeling angry.., feeling angry!". However the problem is with the bad temper, sometime it is little bit too late to observer the anger. Any tips to improve the mindfulness to minimise the time gap?

In the YouTube video entitled "Characteristics of a Sotapanna ", Ven. Dhammavuddho Mahathera stated (with some paraphrasing): > So who are the people who do not have the five hindrances? In the > suttas, it is stated by the Buddha that as long as a person has not > attained *piti* (rapture) and *sukha* (joy or bliss) > which are secluded from unwholesome > states and sensual pleasures, the five hindrances will obsess him and > obsess him habitually. ..... *(with example of someone raping his own > daughter because he couldn't control his hindrances)* > > So there are two conditions if a person has the hindrances. Firstly, > it obsesses your mind, it enslaves your mind. Secondly, it is > habitual, it is very often there. ..... When a person attains the first > jhana, these hindrances reduce to a very low level, > that they are not considered hindrances any more. ..... They are > eliminated for good. Which sutta(s) support the following? - The five hindrances are overcome only by the attainment of jhana (at least the first jhana) - The five hindrances obsess and enslave the mind habitually, even outside times of sitting in meditation (you can find this elaborated in the video)

Over a period of last few years I have ***almost*** completely eradicated the 'five hindrances ' to meditation. However, sometimes when I am in deep meditation, I feel an intense fear of '**getting annihilated**' and then my mind immediately becomes restless and meditation is broken. As the mind knows that total emptiness will be the end of 'mind' or 'ego' I think the fear springs from that idea. How can I overcome this fear when the meditation is going on? and also, I wonder why 'fear' is not listed as one of the five hindrances to meditation?

Does regret / guilt help us to correct our faults? Doesn't the pain from our faults push us to the correct path?

In MN4 does the Buddha subdue the fear by: - Observing it with mindfulness until it goes away, thereby seeing the Three Characteristics? - Subdue it with samatha meditation, i.e. to shift attention away from the fear, thereby gaining temporary seclusion from it? > So when fear & terror came to me while I was walking back & forth, I > would not stand or sit or lie down. I would keep walking back & forth > until I had subdued that fear & terror. When fear & terror came to me > while I was standing, I would not walk or sit or lie down. I would > keep standing until I had subdued that fear & terror. When fear & > terror came to me while I was sitting, I would not lie down or stand > up or walk. I would keep sitting until I had subdued that fear & > terror. When fear & terror came to me while I was lying down, I would > not sit up or stand or walk. I would keep lying down until I had > subdued that fear & terror. MN 4

Which of the five hindrances does '**comparison**' come under? I mean when the mind starts chattering, "***he is better than me, he succeeded where I failed, he got this and I got nothing, he got better of me***" etc etc. I don't have ill-will or hate or resentment towards the person, just plain comparison. And, how to get over this hindrance? I try to develop **mudita (empathic joy)** but does not find that enough. Any and all suggestions are welcome.

I never felt asleep,When I am watching TV.But when I am studying or listening to *Dhamma*, **sometimes** I have felt asleep. What may be the cause of this ? But I can say, if I am falling asleep while watching TV,it is because of tiredness. How can we stop become sleepy by developing *Sati*? ( I read the advice from *Lord Buddha* to *Arahant Moggollana* to overcome sleepiness.But I need to know the cause of sleepiness and how to prevent it before it arises)

Are there any list of thought patterns / believes of a person who have extream aversion, conceite .... etc ? There is an android app that gives a similar result. (I'm not sure that I can linked to a that kind of source from here) But that app is on topics like Perfectionism, low self esteem .. etc. That app let us know what are the common thought patterns, believes if we have one of that problems. Also they provide some pracices to overcome them. It is very useful to know that common belives, thought patterns as we can understand our mind / situation easily and quickly. Also, that may let us know some belives we have that we might think we don't have. Can anyone post list of common belives on topics from buddhism ? Especially on five hindrances ? (Wiki answers may suitable) Example format for an answer : *Common believes of a person who have aversion* *Common thought patterns of a person who have aversion* ***Very sorry for bad english*** **Kind regards**

Will it helpful to do the opposite of not skillfull things without having deeper knowledge of that thing ? Ex: I asked a question on **Laziness**, [here](https://buddhism.stackexchange.com/questions/37264/how-come-enlightened-people-dont-have-any-laziness) . But didn't recived a satisfying answer. So,Can being aware on laziness and being not lazy help to understand laziness ? Some other similar topic : conceit

I just heard that enlightened people have zero laziness. How is it possible? What is "laziness" ? What is the connection between laziness and ego/desire? Edit: Also that monk said: "Laziness is caused by ignorance."

What more is Nirvana than the perminant fall of The Five Hinderances? Could one perform bad karma with all the hinderances eradicated? What about neutral or even good karma?

I know that good or bad karma lengthen the samsara. Similary, Is procastination / laziness lengthen the samsara ?

If so, in how far is it a killer, a quality that harms? How does it arises, when arising? How does it vanish? *[Note that this isn't given/asked for trade, exchange, stakes or other layziness supporting means but for liberation]*

I've become interested in Buddhism a couple of months ago, and I try to meditate daily, which had very positive effects on my anxiety and overall feeling so far. I am prone to feeling overwhelming cravings for unhealthy, sugary food. Although the intensity of the cravings has been reduced since I started meditating, it is still a significant problem. I wonder if there is any specific practice which could help with that. I tried reading texts about the elimination of sensual cravings, but unfortunately they all focused primarily on sexual desire and not on craving for food. If someone could enlighten me on the topic, I would be very thankful. :)

In ven. Nyanaponika Thera's compilation, *The Five Mental Hindrances and Their Conquest *, some aspects seem to recur: - One should attend to hindrances -- sloth included -- with wise attention and not unwise attention. What is meant by this? - For sloth, one should contemplate the drawbacks of sloth (e.g. meditate on death, on suffering) and on inspiring topics (e.g. sympathetic joy, spiritual journey, master's greatness). Are inspiring topics of contemplation natural remedies against sloth? If so, would *being moved* and *experiencing awe* counter sloth as well? Such states as awe or being moved have been studied and valued in psychology, but I have never seen them opposed to laziness or lack of motivation. It just seems to me that the topics of contemplation mentioned in the *Five Hindrances* text most likely elicit elevation and a sense of meaning in their practitioner.