English
(6) 1. The Chapter on Hindrances 1. The Discourse on Obstacles 51. Thus have I heard: On one occasion the Blessed One was dwelling at Savatthi, in Jeta’s Grove, Anathapindika’s Park. There the Blessed One addressed the bhikkhus, “Bhikkhus!” “Venerable sir!” those bhikkhus replied to the Blessed One. The Blessed One said this: “There are these five, bhikkhus, obstacles, hindrances, corruptions of the mind, weakeners of wisdom. Which five? Sensual desire, bhikkhus, is an obstacle, a hindrance, a corruption of the mind, a weakener of wisdom. Ill will, bhikkhus, is an obstacle, a hindrance, a corruption of the mind, a weakener of wisdom. Sloth and torpor, bhikkhus, are an obstacle, a hindrance, a corruption of the mind, a weakener of wisdom. Restlessness and remorse, bhikkhus, are an obstacle, a hindrance, a corruption of the mind, a weakener of wisdom. Doubt, bhikkhus, is an obstacle, a hindrance, a corruption of the mind, a weakener of wisdom. These, bhikkhus, are the five obstacles, hindrances, corruptions of the mind, weakeners of wisdom. “It is impossible, bhikkhus, that a bhikkhu, without abandoning these five obstacles, hindrances, corruptions of the mind, weakeners of wisdom, with weak wisdom, with feeble wisdom, would know his own good, or know the good of others, or know the good of both, or realize a distinction in superhuman states, a knowledge and vision truly noble. Just as, bhikkhus, a mountain river, flowing far, with swift current, carrying all along. If a man were to open up channels on both banks, then, bhikkhus, the current in the middle of the river would be dispersed, scattered, divided, and would not flow far, nor have a swift current, nor carry all along. Even so, bhikkhus, it is impossible that a bhikkhu, without abandoning these five obstacles, hindrances, corruptions of the mind, weakeners of wisdom, with weak with weak wisdom will know his own good, or another's good, or the good of both, or realize a special distinction of knowledge and vision beyond human states, the noble and excellent. This is not possible. "But, monks, that monk, having abandoned these five hindrances, these obstructions, these defilements of the mind, these weakenings of wisdom, with strong wisdom, will know his own good, or another's good, or the good of both, or realize a special distinction of knowledge and vision beyond human states, the noble and excellent. This is possible. Just as, monks, a mountain river, far-reaching, swift-flowing, carrying away debris. If a man were to block it at both plow-mouths. Then, monks, the current in the middle of the river would be unscattered, unspread, undiverted, and would be far-reaching, and swift-flowing, and carrying away debris. Even so, monks, that monk, having abandoned these five hindrances, these obstructions, these defilements of the mind, these weakenings of wisdom, with strong wisdom, will know his own good, or another's good, or the good of both, or realize a special distinction of knowledge and vision beyond human states, the noble and excellent. This is possible." The First. 2. Discourse on the Heap of Unwholesome Things "A heap of unwholesome things," monks, if one were to say this, one would rightly say it of the five hindrances. For this, monks, is entirely a heap of unwholesome things, namely, the five hindrances. Which five? The hindrance of sensual desire, the hindrance of ill-will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. "A heap of unwholesome things," monks, if one were to say this, one would rightly say it of these five hindrances. For this, monks, is entirely a heap of unwholesome things, namely, the five hindrances." The Second. 3. Discourse on the Factors of Exertion "There are these five factors of exertion, monks. Which five? Here, monks, Monks, a monk is endowed with faith, he has faith in the Tathāgata's enlightenment – 'Indeed, the Blessed One is an Arahant, a Fully Self-Awakened One, accomplished in knowledge and conduct, a Fortunate One, a Knower of the world, an unsurpassed leader of persons to be tamed, a teacher of devas and humans, the Awakened One, the Blessed One.' He is free from illness, free from affliction; endowed with a balanced digestion, neither too cold nor too hot, moderate, suitable for exertion; he is not deceitful, not fraudulent; he reveals himself as he truly is to the Teacher or to the wise or to his fellow practitioners; he dwells with aroused energy for the abandoning of unwholesome states and for the acquisition of wholesome states, steadfast, firm in effort, not laying down the burden in wholesome states; he is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading to the right destruction of suffering. These, monks, are the five factors for exertion. The Third. 4. The Discourse on Occasions 54. "Monks, there are these five inopportune times for exertion. Which five? Here, monks, a monk is old, overcome by old age. This, monks, is the first inopportune time for exertion. "Again, monks, a monk is sick, overcome by illness. This, monks, is the second inopportune time for exertion. "Again, monks, there is a famine, a bad harvest, alms are hard to get, it is not easy to live by gleaning and collecting alms. This, monks, is the third inopportune time for exertion. "Again, monks, there is danger, a disturbance in the wilderness, people from the countryside flee, taking to their carts. This, monks, is the fourth inopportune time for exertion. "Again, monks, the Saṅgha is divided. When the Saṅgha is divided, monks, there are mutual insults, there are mutual slanders, there are mutual exclusions, there are mutual abandonments. There, those who are not yet confident do not become confident, and some of those who are confident become otherwise. This, monks, is the fifth inopportune time. for exertion. These, monks, are the five untimely occasions for exertion. “There are, monks, five timely occasions for exertion. Which five? Here, monks, a monk is young, youthful, with black hair, endowed with the blessing of youth, in the prime of life. This, monks, is the first timely occasion for exertion. “Again, monks, a monk is free from illness, free from affliction, endowed with a digestive system that is balanced, neither too cold nor too hot, moderate and fit for exertion. This, monks, is the second timely occasion for exertion. “Again, monks, there is an abundance of food, a good harvest, alms are easily obtained, it is easy to live by gleaning and collecting alms. This, monks, is the third timely occasion for exertion. “Again, monks, people live in harmony, in concord, without dispute, like milk and water, looking at each other with loving eyes. This, monks, is the fourth timely occasion for exertion. “Again, monks, the Sangha is in harmony, in concord, without dispute, with one recitation, living comfortably. When the Sangha, monks, is in harmony, there are no mutual insults, no mutual slanders, no mutual ostracisms, no mutual abandonments. Then, those who are displeased become pleased, and the pleased become more so. This, monks, is the fifth timely occasion for exertion. These, monks, are the five timely occasions for exertion.” The Fourth. 5. Mother and Son Sutta 55. At one time the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time in Sāvatthī, both a mother and son had entered the rainy season retreat—a monk and a nun. They were desirous of seeing each other frequently. The mother was desirous of seeing her son frequently; the son was also desirous of seeing his mother frequently. Due to their frequent seeing, There was association. With association, there was intimacy. With intimacy, there was opportunity. Their minds overcome, without renouncing the training, without revealing their weakness, they engaged in sexual intercourse. Then many bhikkhus approached the Blessed One; having approached, they bowed to the Blessed One and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: "Here, venerable sir, in Sāvatthī, a mother and son both entered the rains retreat – a bhikkhu and a bhikkhunī. They wished to see each other often, the mother wished to see her son often, and the son wished to see his mother often. From their frequent seeing, there was association. With association, there was intimacy. With intimacy, there was opportunity. Their minds overcome, without renouncing the training, without revealing their weakness, they engaged in sexual intercourse." "What, bhikkhus, did that foolish person think – 'A mother does not lust after her son, or a son after his mother'? I do not, bhikkhus, see any other single form so alluring, so desirable, so intoxicating, so binding, so infatuating, so obstructive to the attainment of the unsurpassed security from bondage, as this, bhikkhus, the form of a woman. In the form of a woman, bhikkhus, beings are infatuated, greedy, bound, deluded, overwhelmed. They sorrow for a long time, following the sway of a woman's form. "I do not, bhikkhus, see any other single sound... any other single smell... any other single taste... any other single tactile sensation so alluring, so desirable, so intoxicating, so binding, so infatuating, so obstructive to the attainment of the unsurpassed security from bondage, as this, bhikkhus, the tactile sensation of a woman. In the tactile sensation of a woman, bhikkhus, beings are infatuated, greedy, bound, deluded, overwhelmed. They sorrow for a long time..." They grieve for themselves, those who follow the touch of women. "Monks, a woman, even walking, takes hold of a man's mind; even standing... even sitting... even lying down... even laughing... even speaking... even singing... even weeping... even exposed... even dead, takes hold of a man's mind. For if one were to speak rightly, monks, one would say: 'The all-encompassing snare of Māra'—