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February 28, 2021; revised March 1, 2021 (link in #1 revised, #8 and #9 re-written); July 17, 2021; July 19, 2025

Pañca Nīvaraṇa (Five Hindrances) are defilements that “cover the mind,” making it agitated or lethargic and susceptible to making poor decisions. Craving for sensory pleasures is the root cause of the covering of the mind.

Why Are They Called “Hindrances”?

1. These five are indicators of “mental status.” When they become elevated, he mind becomes agitated, and one can easily make “bad decisions.” Furthermore, it is challenging for a mind to focus on any subject or comprehend new concepts when the five hindrances are at high levels.

▪Pañca nīvaraṇa does not cover the mind all the time. They can be triggered under the influence of temptations.

▪In such instances, an average person (puthujjana) may be tempted to engage in dasa akusala to any extent, depending on the temptation level. One may even do strong immoral deeds (pāpa kamma) that make rebirth in the apāyās possible.

▪The strength of pañca nīvaraṇa will permanently reduce when a puthujjana attains the Sotāpanna stage. That is why a Sotāpanna is permanently released from the apāyās.

▪However, getting to the Sotāpanna stage REQUIRES seeing (or understanding) that craving for sensory pleasures (kāma) is the root cause of all suffering. Of course, even after “seeing” it correctly  (i.e., removing the wrong vision) a Sotāpanna would still enjoy sensual pleasures because he had not removed the wrong perception (saññā).

What Is the “Previously Unheard Dhamma (Teachings)?”

2. The Buddha, in his first discourse, declared that his teachings had not been known to the world (in the absence of another Buddha.) That is the meaning of the verse, “‘Idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu.” OR “bhikkhus, this is the noble truth of suffering that was not heard before..” That highlighted part of the verse appears 12 times in the sutta (3 times each for the Four Noble Truths)!

▪The “previously unheard teaching” is that even though sensory experiences can provide short-lived pleasures, they ALWAYS lead to suffering in the long-term (during this life and especially in the rebirth process.)

▪The root cause of that suffering is the wrong view/perception that sensory experiences are valuable. It is called sakkāya diṭṭhi. That view/perception, in turn, arises because of the perceived “pleasure” in sensory experiences. However, the Buddha explained that such “pleasures” are an illusion in the ultimate reality (even though they are “real” in the mundane worldview); see “‘Attato Samanupassati’ and Sotāpanna Stage.” Also see “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā).”

▪We attach to worldly pleasures (with icchā/taṇhā) with that wrong view AND perception (saññā) BECAUSE we think they can provide long-lasting happiness. But the Buddha explained that there is hidden suffering in those pleasures. See the previous posts in “Sakkāya Diṭṭhi and Paṭicca Samuppāda.”

▪Upon attaining Buddhahood, the Buddha was able to see the minds of countless living-beings and was first discouraged that most of them would not be able to comprehend his teachings. Then he realized that at least some can comprehend his profound Dhamma.

Kāmato Jāyatī Soko – Kāma Is a Root Cause of Suffering

3. “WebLink: tipitaka.net: Dhammapada Verse 215” provides the key idea:

▪The above verse is the 7th verse in that link. Verses 4th through 8th are the same verses with synonymous words for kāma: piya, pema, rati (pronounced “rathi”), and taṇhā. We have discussed that icchā is also the same as taṇhā. In English, we can use words like desire, attachment, craving, liking, etc., to express the same meaning.

▪There are pleasurable experiences. Those are NOT kāma. More details at, “What is “Kāma”? It is not Just Sex.”

▪The desire to accumulate more such experiences is kāma. That desire has no bounds. If temptations are high enough, we may take extreme immoral actions to fulfill such desires. That is when we get into trouble. But the key is to figure out how to stop such temptations. That CANNOT be done with willpower.

▪With that in mind, let us look into pañca nīvaraṇa.

What Are Pañca Nīvaraṇa?

4. Pañca nīvaraṇa are: Kāmacchanda, vyāpāda (or byāpāda), thina-middha, uddhacca-kukkucca, and vicikicchā. See “Āvaraṇanīvaraṇa Sutta (SN 46.38).”

▪In the sutta, the Buddha used two words, “āvaraṇā” and “nīvaraṇā” to describe these five. The word “āvaraṇā” means “to cover (the mind.)” When the mind is covered, it cannot grasp Buddha’s teachings, and thus Nibbāna (or cooling down) is prevented (the meaning of “nīvaraṇā.”)

▪When a mind is “covered,” one cannot see the consequences of one’s actions. It is like looking through a fog. One cannot see what lies ahead.

▪Removing pañca nīvaraṇa from one’s mind is like lifting a fog. One can see far ahead with much clarity.

▪But how do those 5 things cover a mind? We need to figure that out before we can remove them.

Kāmacchanda Is the Main Nīvaraṇa

5. Kāmacchanda is stronger than kāma rāga.

▪Kāmacchanda is the highest level of attachment. Here one is willing to do abhorrent acts (killing, raping, etc.) to satisfy one’s desires.

▪When kāma rises to the kāmacchanda level, one becomes unaware of the dire consequences of one’s actions. Kāmacchanda comes from kāma + icchā + anda, or “being blinded by sensory attractions.” Here, “icchā” is liking, and “anda” is blind.

▪It is said that “one loses one’s mind” when blinded by attachment to sense pleasures, i.e., one cannot think rationally when one has kāmacchanda.

▪See, “Lobha, Rāga and Kāmacchanda, Kāmarāga.”

Vyāpāda Is a Consequence of Kāmacchanda

6. The second nīvaraṇa, vyāpāda, arises because of kāmacchanda. But it is a different manifestation. Instead of becoming lustful, one becomes hateful and angry.

▪That anger arises when one is prevented from satisfying one’s desire for sensual pleasures. Paṭigha (or displeasure) is a lower level of vyāpāda and is not a nīvaraṇa. One does not do “apāyagāmī deeds” with paṭigha.

▪We have heard about people killing others to get their wealth, their spouses or other loved ones. That happens when one’s mind becomes overwhelmed with kāmacchanda.

▪Dosa is the ANGER that arises based on initial rāga. Here, dvesha comes from “devana” + “vesha” — දෙවන වේශය — or the second manifestation of rāga. We become angry when someone else gets in the way of us getting what we want. This statement is from “Lobha, Dosa, Moha versus Rāga, Paṭigha, Avijjā.“

▪At higher levels of dosa, one will inevitably take a “downward path.” That is the meaning of vyāpāda (“vaya” or ‘downward”+ “pāda” or “direction.”) Thus, vyāpāda is the same as dosa.

The Other Three Nīvaraṇa Also Have Roots in Kāmacchanda

7. When one gets attached to sensory pleasures, one’s mind becomes dull (Pāli word is thīna.) Because of that, the mind gets stuck (middha.)

▪Thus, thīna-middha refers to a mind that has become lethargic and stuck. Such a mind would not be able to focus on anything, let alone difficult concepts. A good example is individuals addicted to watching movies, TV, sports, and other forms of entertainment all day. Their minds are stuck. Some people forget even to eat.

▪A different manifestation is uddhacca-kukkucca. Here, one becomes “high-minded” (uddhacca) with perceived wealth or power and starts doing lowly deeds (kukkucca.) For example, a powerful politician or a wealthy person may engage in “lowly deeds” like bribery, rape, etc.

▪A mind is susceptible to cravings for sensory pleasures because it has no true faith in the Buddha Dhamma. It is not certain that the concepts in the Buddha Dhamma are correct. For example, there are doubts about the laws of kamma or rebirth. Having such doubts is vicikicchā. Such doubts will go away only when one comprehends the Four Noble Truths.

▪Further details at, “Key to Calming the Mind – The Five Hindrances.”

Noble Truth on Suffering – Kāma Is the Root Cause of Suffering

8. A key aspect of comprehending Noble Truths is to see that kāma (craving for sensory pleasures) is the root cause of future suffering.

▪It is embedded in the verse that describes the root cause of suffering: “yampicchaṁ na labhati tampi dukkhāṁ” (“Yam pi icchaṁ na labhati tam pi dukkhaṁ.” See, “Essence of Buddhism – In the First Sutta.”

▪“Yam pi icchaṁ” means “whatever is liked or craved for.” “Na labhati” means “not getting,” “tam pi dukkhaṁ” means “that leads to suffering.”

▪Therefore, that verse simply says: “If one does not get what one craves or likes, that leads to suffering.”

▪Note that kāma arises due to icchā.

Importance of Getting Rid of Micchā Diṭṭhi

9. Micchā Diṭṭhi has TWO levels. Not knowing that kāma is the root cause of suffering is the deeper level of micchā diṭṭhi. This is sakkāya diṭṭhi.

▪First, one needs to eliminate the 10 types of wrong views, which include not believing in the laws of kamma and rebirth. The deeper level of wrong views is removed when one becomes a Sotāpanna and realizes that attachment to worldly things only leads to future suffering, i.e., understands the Four Noble Truths.

▪Sakkāya diṭṭhi, or the deeper level of micchā diṭṭhi starts fading away when one becomes a Sotāpanna. At that point, ALL FIVE nīvaraṇa are reduced permanently.

▪An average human (puthujjano) thinks exactly the opposite way; That one should live for sensory pleasures. That is why it is so hard to change that ingrained mindset. However, it is not that different from the mentality of a fish that only thinks about the tasty bait and does not see the hidden dangers in biting into it.

10. All relevant posts at “Paṭicca Samuppāda – Essential Concepts.”