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	Five Evils - SikhiWiki, free Sikh encyclopedia. (Site not responding. Last check: 2007-10-29)
		FIVE EVILS or five thieves or pancadokh or panj vikar as they are referred to in Sikh Scripture, the Guru Granth Sahib, are, according to Sikhism, the five major weaknesses of the human personality at variance with its spiritual essence.
		Often the five evils are referred to as 'the five' (panch) or 'al1 the five' (sare panch).
		When only two of the five are mentioned, the pair consists either of kam and krodh, or of moh and guman, or of lobh and moh; when a group of four out of the five evils is cited, it usually consists of the first four, kam, krodh, lobh and moh.
	www.sikhiwiki.org /index.php?title=Five_Evils (2562 words)

	Mahathera Henepola Gunaratana - The Jhānas in Theravāda Buddhist Meditation
		In the case of the first jhāna the factors of abandonment are the five hindrances and the factors of possession the five basic jhāna factors.
		Buddhaghosa states that the abandonment of the five hindrances alone is mentioned in connection with jhāna because the hindrances are the direct enemies of the five jhāna factors.
		Nevertheless, only five states are called the factors of the first jhāna, for only these have the functions of inhibiting the five hindrances and fixing the mind in absorption.
	what-buddha-taught.net /books/gunaratana_the_jhanas.htm (9315 words)

	hindrances to clear seeing
		Known as the five hindrances, they are forces in the mind that can hinder our ability to see clearly or to become concentrated.
		When the hindrances are strong, the light of awareness is pulled into their gravitational field and we lose our ability to see what is happening.
		The Buddha taught five areas that are useful to explore when investigating a hindrance: the hindrance itself, its absence, how it arose, how it is removed, and how to prevent it from arising again.
	www.insightmeditationcenter.org /articles/hindrancestoclearseeing.html (897 words)

	[No title]
		The five hindrances are typical of very low levels of conscious development, such as the consciousness of animals, which is saturated with these factors.
		In opposition to these five hindrances are the five factors of absorption, which are also present even in the consciousness of animals.
		All ten factors, hindrances and absorptions, are present in our minds, and it is a question of whether we allow the hindrances to dominate or develop the factors of intensification so that they begin to dominate our minds.
	www.ecst.csuchico.edu /~dsantina/tree/ch41.txt (1532 words)

	Commentary on Dhamma
		In connection with the hindrances it must be known that the hindrance of sensuality arises because of wrong reflection on a object that is sensuously agreeable, pleasant, favourable.
		The path of stream-winning or the first stage of awakening is the reason for final cessation of the five fetters of speculative theory, doubt, rites and ceremonies, envy, and avarice.
		The path of once-returning or the second stage of awakening is the reason for the final cessation of sensuality and resentment of a gross kind and the residum of these two fetters finally ceases by reason of the statement of the path of never-returning, the third stage of awakening.
	www.abhidhamma.org /commentaryDhamma.htm (10084 words)

	The Five Hindrances
		Acting on a hindrance would mean that we are continuing to identify with it, that we are stuck in it.
		Sloth and torpor or sleepiness and sluggishness is one of the hardest hindrances to recognize.
		One of the impediments to recognizing that one is caught in this hindrance is the reaction to its unpleasantness.
	dharma.missouri.org /basics_series/hinder.html (2882 words)

	Hindrances #1
		Hindrances of the Householder (I) I've asked old students, people who have sat in meditation for quite awhile, what kinds of things they were working with after five or ten or fifteen years of practice.
		Let's talk about the five hindrances a little bit and maybe reflect in some ways how they arise, not just while sitting, but all the rest of the time, which is what practice is for.
		Then the last hindrance is doubt, confusion, tension, kind of wondering, "What should my work be, how should my spiritual life go, am I in the right relationship, am I in the right workplace, am I in the right part of the country." We Americans have the curse of choice.
	www.urbandharma.org /udharma3/efphholder/efp9.html (6021 words)

	Alice Bailey & Djwhal Khul - The Yoga Sutras of Patanjali - Book 2 - Table of Contents (Site not responding. Last check: 2007-10-29)
		These are the difficulty producing hindrances: avidya (ignorance) the sense of personality, desire, hate and the sense of attachment.
		These five hindrances, when subtly known, can be overcome by an opposing mental attitude.
		Yama (or the five commandments) constitutes the universal duty and is irrespective of race, place, time or emergency.
	laluni.helloyou.ws /netnews/bk/patanjali/patanjali-bk2-00.html (1011 words)

	The Jhanas (Site not responding. Last check: 2007-10-29)
		The five hindrances are not permanently extinguished, but gone for the meditation to allow the entry to jhanic states.
		When your mind state is free of the five hindrances and your concentration is especially strong you enter the first jhana of pleasant sensations.
		The five hindrances to meditation which prevent access to entering the jhanas can be eliminated by the five factors of the first jhana.
	www.jhanas.com (2514 words)

	Five hindrances - Wikipedia, the free encyclopedia
		In Buddhism, the five hindrances (or five nivarana) are negative mental states that impede success with meditation ("Jhana") and lead away from enlightenment.
		Sensual desire (kamacchanda): Craving for pleasure to the senses.
		The Five Mental Hindrances and Their Conquest (www.accesstoinsight.org)
	en.wikipedia.org /wiki/Five_hindrances (104 words)

	Introduction Unshakable deliverance of the mind is the highest goal in the Buddha's doctri
		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.
		It is especially in the context of achieving the absorptions that the Buddha often mentions the five hindrances in his discourses.
		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.
	www.skepticfiles.org /mys5/intro.htm (799 words)

	Ariyavasa Sutta
		These ten dhammas are: abandoning five factors, fulfilling six factors, the presence of a sentinel at the gate, possession of the four supports, renunciation of false religious beliefs, giving up all forms of seeking, unclouded aspirations, attainment of the ‘breathless’ state (the fourth jhāna), a mind free from defilements, and the knowledge that liberates.
		The fourth hindrance is restlessness and remorse (uddhacca kukkucca).
		Impermanence is the characteristic of the five aggregates.
	www.aimwell.org /Books/Mahasi/Ariyavasa/ariyavasa.html (7722 words)

	Five Hindrances - Anger, Lust, Laziness, Restlessness, Doubt
		"five hindrances" (pañcanivarana): sensual desire, ill will, dullness and drowsiness, restlessness and worry, and doubt.[39] They receive the name "hindrances" because they block the path to liberation; they grow up and over the mind preventing calm and insight, the primary instruments for progress.
		The first two hindrances, sensual desire and ill will, are the strongest of the set, the most formidable barriers to meditative growth, representing, respectively, the unwholesome roots of greed and aversion.
		The fifth hindrance, doubt, signifies a chronic indecisiveness and lack of resolution: not the probing of critical intelligence, an attitude encouraged by the Buddha, but a persistent inability to commit oneself to the course of spiritual training due to lingering doubts concerning the Buddha, his doctrine, and his path.
	www.buddhamind.info /leftside/numbers/5-hinder.htm (354 words)

	The Five Hindrances
		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 travelling 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.
	www.urbandharma.org /udharma2/5hindrances.html (6429 words)

	Right Effort
		Learning to skillfully deal with hindrances that have already arisen (#2) is the topic of The Five Hindrances, while arousing wholesome states that have already arisen (#3) is the topic of The Seven Factors of Awakening.
		The Five Hindrances - When we examine our minds, we will inevitably encounter the root forces of greed, hatred and delusion, which create so much sorrow in the world.
		A brief summary is presented of the five hindrances that block the path to liberation and the skillful means that can be employed to counteract each one.
	www.geocities.com /~madg/gangessangha/righteff.html (495 words)

	The Jhanas in Theravada Buddhist Meditation
		In the case of the first jhana the factors of abandonment are the five hindrances and the factors of possession the five basic jhana factors.
		Buddhaghosa states that the abandonment of the five hindrances alone is mentioned in connection with jhana because the hindrances are the direct enemies of the five jhana factors, which the latter must eliminate and abolish.
		Nevertheless, only five states are called the factors of the first jhana, for only these have the functions of inhibiting the five hindrances and fixing the mind in absorption.
	www.purifymind.com /TheJhanas.htm (18609 words)

	Five Evils - Wikipedia, the free encyclopedia
		The group of five evils comprises Kam (Lust), Krodh (Rage), Lobh (Greed), Moh (Attachment) and Ahankar (ego) in Punjabi; translated into English these words mean lust/addiction, wrath/rage/anger, materialistic greed, attachment/worldly infatuation and ego/pride respectively.
		It is the primary aim of the practising Sikh to subdue the actions of these five inner evils and render them useless.
		By adopting this daily routine and discipline the person's actions become pure (Nirmal) and rewarding to the soul and the negativity of the person is removed.
	en.wikipedia.org /wiki/Five_Evils (2735 words)

	Ancient Dhyana (Site not responding. Last check: 2007-10-29)
		The Five Hindrances - sensual desire, ill-will, sloth and torpor, restlessness and anxiety, doubt and wavering.
		The five hinderances comprise all the states which serve to deter, frighten or distract us from attaining a clearer understanding of our existence and all of them will be known to us in some form or another, whether in the practice of meditation or in any other endeavour.
		These five states must be transformed into their opposites, namely the five spiritual faculties of faith, energy, mindfulness, concentration, wisdom.
	website.lineone.net /~kongoryuji/abm.htm (1748 words)

	Degrees of Seeing (Site not responding. Last check: 2007-10-29)
		The fourth hindrance of restlessness, and its special case of remorse (inner restlessness due to bad conduct), is like the overdemanding boss in your office who never gives you enough time to finish a project properly.
		So, even if you are practicing bare mindfulness, if the five hindrances are still active at a subconscious level, you are not seeing things as they truly are; you are only seeing things as they seem, distorted by these five hindrances.
		The data is so clear, and the five hindrances are no longer able to prevent you from seeing that there is no one at the controls of your body and mind, to put it bluntly.
	www.thebuddhadharma.com /issues/2006/fall/degrees.html (3881 words)

	Notes on the Nembutsu
		We have already seen that 'sin' is probably not strictly suited to the experience of karmic oppression, wrongdoing or misguided behaviour in the context of the Buddha Dharma because philosophically, culturally and etymologically 'sin' is an affront against another person, especially the deity, whereas 'unskillful' deeds in the Buddha Dharma are an offence against oneself.
		When the hindrances cease being a burden they also lose their power over us, allowing us to set out cheerfully upon the way.
		This relief, the lifting of the burden of karmic hindrances, manifests itself in different people in different ways, because there is a myriad varieties of human personalities and backgrounds.
	www.gatenby.id.au /notes/jw98.htm (1161 words)

	Understanding the Unwholesome States
		The unwholesome mental states in Buddhism are known as the 'Hindrances' and the 'Fetters' to enlightenment,' and the Imperfections of the mind.
		The first of the hindrances is called 'kamacchandra' and is typically translated as 'sensual desire.' The second hindrance 'vyapada' is often translated as 'Ill-will' or 'aversion.' The third hindrance is 'uddhacca-kukkucca' it is typically translated as 'restlessness and remorse,' which is what we would otherwise call 'anxiety,' which is simply not being tranquil.
		The fourth hindrance is 'thina-middha' and it translates as 'sloth and unconsciousness.' Sloth is not engaging in a contemplative life, and unconsciousness is loosing consciousness during the sleep cycle.
	www.greatwesternvehicle.org /unwholesome.htm (3008 words)

	Five Natures and Two Hindrances
		The first was called "the hindrance of affliction." This means that people are prevented from attaining liberation because of their desire, craving, fear, hope, attachment, dislike, anxieties--all the afflictions that engender suffering.
		In Yogaacaara soteriological theory it is believed that one may only overcome the hindrance by the known ("noetic hindrance") through the development of the emptiness-based wisdom of the bodhisattva.
		Having explained the Five Natures, he concludes by saying "this is called the distinction of the Five Natures of sentient beings." This answers the question about the variations in practice.
	www.hm.tyg.jp /~acmuller/spe/fivenatures.htm (1636 words)

	Buddha's Words - Gotaro (Site not responding. Last check: 2007-10-29)
		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
		This is called "endowment with wisdom." There are five impurities of gold impaired by which it is not pliant and wieldy, lacks radiance, is brittle and cannot be wrought well.
		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.
	www.homestead.com /gotaro/Page26B.html (6461 words)

	Robin Beck: The Five Hindrances Animated
		The concept of 5 hindrances is from the Pali Canon, and deals specifically with obstacles that prevent us from atualizing meditative states such as Tranquility, Concentration, the Absorptions, and Mindfulness.
		The 5 hindrances are exactly what we need to overcome to advance in our practice!I am now at the point where it generally takes less than 20 minutes to dispose of all 5.
		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.
	www.fraughtwithperil.com /blogs/rbeck/archives/000624.html (650 words)

	forest SANGHA - Venerable Ajahn Brahmavamso - The Five Hindrances - Meditation, Jhana, Noble Eightfold Path, Metta
		Some imagine that the five senses are there to serve and protect the body, but the truth is that the body is there to serve the five senses as they play in the world ever seeking delight.
		Indeed, the Lord Buddha once said, "The five senses ARE the world" and to leave the world, to enjoy the other worldly bliss of Jhana, one must give up for a time ALL concern for the body and its five senses.
		When the Five Hindrances are fully overcome, there is no barrier between the meditator and the bliss of Jhana.
	www.forestsangha.org /brahmav3.htm (1880 words)

	Concentration: Abandoning the Hindrances
		All five, in their various ways, block concentration and weaken discernment by making it difficult to realize what is beneficial for oneself, for others, or for both.
		It can also be strengthened by remembering the drawbacks of the hindrances as encountered in one's own personal experience: the damage that has come when another person has given in to them, and the things that one regrets having done oneself when under their influence.
		The seven factors of Awakening, which are developed in concentration, act as direct antidotes to the hindrances [§76], while discernment-combined with concentrated mindfulness-helps in mastering what is probably the most effective tool for not being fooled by the hindrances: the ability to separate the hindrance, as an act of the mind, from its object.
	www.buddhanet.net /wingsad.htm (5923 words)

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