2. Nīvaraṇappahānavagga  The Chapter on Giving Up the Hindrances 
Nīvaraṇappahānavagga → nīvaraṇappahāṇavaggo (bj); nīvaraṇavagga (pts1ed) 

Vinīvaraṇadassāvī,  seeing without hindrances, 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  They give up these five hindrances, corruptions of the heart that weaken wisdom. 

6. Nīvaraṇavagga  6. Hindrances 
“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. 
“Mendicants, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom. 
Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. 
These are the five obstacles and hindrances, parasites of the mind that weaken wisdom. 
So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. 
Take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. 
uttari → uttariṁ (bj, sya-all, km, pts1ed) 
Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. 
In the same way, take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is not possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. 
So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati. 
Take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. 
Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjatī”ti. 
In the same way, take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.” 

6. Nīvaraṇavagga  6. Hindrances 
“Akusalarāsīti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. 
“Mendicants, rightly speaking, you’d call the five hindrances a ‘heap of the unskillful’. 
vadamāno pañca nīvaraṇe → ime pañcanīvaraṇe (bj) 
Kevalo hāyaṁ, bhikkhave, akusalarāsi yadidaṁ pañca nīvaraṇā. 
For these five hindrances are entirely a heap of the unskillful. 
hāyaṁ → hayaṁ (bj, pts1ed); cāyaṁ (sya-all, km); sāyaṁ (mr) 
Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. 
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 
Akusalarāsīti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. 
Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’. 
Kevalo hāyaṁ, bhikkhave, akusalarāsi yadidaṁ pañca nīvaraṇā”ti. 
For these five hindrances are entirely a heap of the unskillful.” 

6. Nīvaraṇavagga  6. Hindrances 

6. Nīvaraṇavagga  6. Hindrances 

6. Nīvaraṇavagga  6. Hindrances 

6. Nīvaraṇavagga  6. Hindrances 

6. Nīvaraṇavagga  6. Hindrances 

6. Nīvaraṇavagga  6. Hindrances 

6. Nīvaraṇavagga  6. Hindrances 

6. Nīvaraṇavagga  6. Hindrances 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  He gives up these five hindrances, corruptions of the heart that weaken wisdom. 

So abhijjhaṁ loke pahāya …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  He gives up these five hindrances, corruptions of the heart that weaken wisdom. 

Pañca nīvaraṇe hitvā,  They give up the five hindrances, 

So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.  They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. 
So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. 
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. 

Yadā bhagavā aññāsi sīhaṁ senāpatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—  And when the Buddha knew that Sīha’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: 

Yadā maṁ bhagavā aññāsi kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—  And when he knew that my mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: 

Yadā maṁ bhagavā aññāsi kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—  And when he knew that my mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  They give up these five hindrances, corruptions of the heart that weaken wisdom. 

Nīvaraṇasutta  Hindrances 
“Pañcimāni, bhikkhave, nīvaraṇāni. 
“Mendicants, there are these five hindrances. 
imāni kho, bhikkhave, pañca nīvaraṇāni. 
These are the five hindrances. 
Imesaṁ kho, bhikkhave, pañcannaṁ nīvaraṇānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā. 
To give up these five hindrances you should develop the four kinds of mindfulness meditation. 
Imesaṁ kho, bhikkhave, pañcannaṁ nīvaraṇānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up those five hindrances you should develop these four kinds of mindfulness meditation.” 

Nīvaraṇasuttādi  Hindrances, Etc. 

Nīvaraṇasuttādi  Hindrances, Etc. 

‘Pañca nīvaraṇā’tissa vacanīyaṁ.  You should say: ‘The five hindrances.’ 
Pañcapāhaṁ, bhikkhave, nīvaraṇe sāhāre vadāmi, no anāhāre. 
I say that the five hindrances are fueled by something, they’re not unfueled. 
Pañcapāhaṁ → pañcapahaṁ (bj, sya-all); pañca pahaṁ (pts1ed) 
Ko cāhāro pañcannaṁ nīvaraṇānaṁ? 
And what is the fuel for the five hindrances? 
Iti kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti; 
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. 
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti; 
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. 

‘Pañca nīvaraṇā’tissa vacanīyaṁ.  You should say: ‘The five hindrances.’ 
Pañca nīvaraṇepāhaṁ, bhikkhave, sāhāre vadāmi, no anāhāre. 
I say that the five hindrances are fueled by something, they’re not unfueled. 
Ko cāhāro pañcannaṁ nīvaraṇānaṁ? 
And what is the fuel for the five hindrances? 
Iti kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti; 
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence. 
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti; 
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence. 

Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā.  But the Realized One knows that whoever is saved from the world—whether in the past, the future, or the present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of mindfulness meditation. And they have truly developed the seven awakening factors. 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,  They give up these five hindrances, corruptions of the heart that weaken wisdom. 

4.3.2.4. Nīvaraṇappahāna  4.3.2.4. Giving Up the Hindrances 
Evameva kho, mahārāja, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati. 
In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing. 
Seyyathāpi, mahārāja, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 
But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. 
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. 
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. 

Yadā bhagavā aññāsi brāhmaṇaṁ pokkharasātiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—  And when the Buddha knew that Pokkharasāti’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: 

Yadā bhagavā aññāsi kūṭadantaṁ brāhmaṇaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—  And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: 

tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. 

Evameva kho, māṇava, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.  In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing. 
Seyyathāpi, māṇava, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ. 
But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. 
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. 
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. 

“Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.  “In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One. 
Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. 
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 
Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. 
These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One. 
Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivutā onaddhā pariyonaddhā. 
The brahmins proficient in the three Vedas are obstructed, hindered, encased, and shrouded by these five hindrances. 
pariyonaddhā → te (sya-all, mr) | onaddhā → ophuṭā (bj, mr); ophutā (sya-all, pts1ed) 
tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. 
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. 

Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—  And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: 
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi— 
And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: 

‘ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu.  ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’” 

4.1. Dhammānupassanānīvaraṇapabba  4.1. The Hindrances 
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. 
It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances. 
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu? 
And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances? 
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. 
That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances. 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  They give up these five hindrances, corruptions of the heart that weaken wisdom. 
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe 
They give up these five hindrances, corruptions of the heart that weaken wisdom. 
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe 
They give up these five hindrances, corruptions of the heart that weaken wisdom. 

Ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu.  ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’ 

Pañca nīvaraṇāni—  Five hindrances: 

Pañca nīvaraṇāni—  Five hindrances: 

4.1. Dhammānupassanānīvaraṇapabba  4.1. The Hindrances 
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. 
It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances. 
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu? 
And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances? 
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. 
That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances. 

‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ—  ‘A filter of ash’ is a term for the five hindrances, that is: 
kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa. 
the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 
Ukkhipa caṅgavāraṁ, pajaha pañca nīvaraṇe; 
‘Throw out the filter of ash’ means ‘give up the five hindrances’ … 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,  They give up these five hindrances, corruptions of the heart that weaken wisdom. 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,  They give up these five hindrances, corruptions of the heart that weaken wisdom. 

Evameva kho, bhikkhave, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, ime pañca nīvaraṇe appahīne attani samanupassati.  In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing. 
Seyyathāpi, bhikkhave, āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati. 
But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. 
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, 
They give up these five hindrances, corruptions of the heart that weaken wisdom. 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,  They give up these five hindrances, corruptions of the heart that weaken wisdom. 

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pāṇātipāto.  And killing living creatures is itself a fetter and a hindrance. 
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ atimāno. 
And arrogance is itself a fetter and a hindrance. 

Yadā bhagavā aññāsi upāliṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—  And when he knew that Upāli’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: 

so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  They give up these five hindrances, corruptions of the heart that weaken wisdom. 

so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  He gives up these five hindrances, corruptions of the heart that weaken wisdom. 

so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  They give up these five hindrances, corruptions of the heart that weaken wisdom. 

Yadā bhagavā aññāsi brahmāyuṁ brāhmaṇaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—  And when the Buddha knew that Divinityyu’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  They give up these five hindrances, corruptions of the heart that weaken wisdom. 

“Pañca kho ime, māṇava, nīvaraṇā.  “Student, there are these five hindrances. 
Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ— 
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 
ime kho, māṇava, pañca nīvaraṇā. 
These are the five hindrances. 
Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. 
Pokkharasāti is veiled, shrouded, covered, and engulfed by these five hindrances. 
ophuṭo → ovuto (bj); ophuto (sya-all, km, pts1ed) 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  They give up these five hindrances, corruptions of the heart that weaken wisdom. 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  They give up these five hindrances, corruptions of the heart that weaken wisdom. 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  I gave up these five hindrances, corruptions of the heart that weaken wisdom. 

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  They give up these five hindrances, corruptions of the heart that weaken wisdom. 

‘pahīnā nu kho me pañca nīvaraṇā’ti?  ‘Have I given up the five hindrances?’ 

Nīvaraṇāni pahāya visuddho;  with hindrances given up, be pure. 

Nīvaraṇasutta  Hindrances 
Nīvaraṇasutta → nivaraṇāni (pts1ed) 
“Pañcimāni, bhikkhave, nīvaraṇāni. 
“Mendicants, there are these five hindrances. 
Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ— 
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 
imāni kho, bhikkhave, pañca nīvaraṇāni. 
These are the five hindrances. 
Imesaṁ kho, bhikkhave, pañcannaṁ nīvaraṇānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. 
The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five hindrances.” 

evameva kho, bhikkhave, pañca nīvaraṇā āhāraṭṭhitikā, āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.  In the same way, the five hindrances are sustained by fuel. They depend on fuel to continue, and without fuel they don’t continue. 
evameva kho, bhikkhave, ime pañca nīvaraṇā āhāraṭṭhitikā, āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti. 
In the same way, the five hindrances are sustained by fuel. They depend on fuel to continue, and without fuel they don’t continue. 

4. Nīvaraṇavagga  4. Hindrances 

4. Nīvaraṇavagga  4. Hindrances 

4. Nīvaraṇavagga  4. Hindrances 

4. Nīvaraṇavagga  4. Hindrances 
“Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. 
“Mendicants, these seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. 
Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantī”ti. 
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.” 

4. Nīvaraṇavagga  4. Hindrances 

4. Nīvaraṇavagga  4. Hindrances 

4. Nīvaraṇavagga  4. Hindrances 
“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. 
“Mendicants, there are these five obstacles and hindrances, corruptions of the heart that weaken wisdom. 
Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. 
These are the five obstacles and hindrances, corruptions of the heart that weaken wisdom. 
Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. 
There are these seven awakening factors that are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. 
Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantīti. 
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.” 

4. Nīvaraṇavagga  4. Hindrances 
Yasmiṁ, bhikkhave, samaye ariyasāvako aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasoto dhammaṁ suṇāti, imassa pañca nīvaraṇā tasmiṁ samaye na honti. Satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti. 
“Mendicants, sometimes a noble disciple pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed. 
Katame pañca nīvaraṇā tasmiṁ samaye na honti? 
What are the five hindrances that are absent? 
Imassa pañca nīvaraṇā tasmiṁ samaye na honti. 
These are the five hindrances that are absent. 
Yasmiṁ, bhikkhave, samaye ariyasāvako aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasoto dhammaṁ suṇāti, imassa pañca nīvaraṇā tasmiṁ samaye na honti. Ime satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchantī”ti. 
Sometimes a noble disciple pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed.” 

4. Nīvaraṇavagga  4. Hindrances 
Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. 
There are these five obstacles and hindrances, parasites of the mind that weaken wisdom. 
Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. 
These are the five obstacles and hindrances, parasites of the mind that weaken wisdom. 
Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. 
These seven awakening factors are not obstacles, hindrances, or parasites of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. 
Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantī”ti. 
These seven awakening factors are not obstacles, hindrances, or parasites of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.” 

4. Nīvaraṇavagga  4. Hindrances 
Nīvaraṇasutta 
Hindrances 
“Pañcime, bhikkhave, nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṁvattanikā. 
“Mendicants, these five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of anguish, and they don’t lead to extinguishment. 
Ime kho, bhikkhave, pañca nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṁvattanikā. 
These five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of anguish, and they don’t lead to extinguishment. 

“Pañcannañca, bhikkhave, nīvaraṇānaṁ sattannañca bojjhaṅgānaṁ āhārañca anāhārañca desessāmi;  “Mendicants, I will teach you what fuels and what starves the five hindrances and the seven awakening factors. 

‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā’ti.  ‘Mendicants, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’ 
‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā’ti. 
‘Reverends, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’ 
‘atthi panāvuso, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti, satta bojjhaṅgā catuddasā’ti. 
‘But reverends, is there a way in which the five hindrances become ten and the seven awakening factors become fourteen?’ 
Katamo ca, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti? 
And what is the way in which the five hindrances become ten? 
Yadapi, bhikkhave, ajjhattaṁ kāmacchando tadapi nīvaraṇaṁ, yadapi bahiddhā kāmacchando tadapi nīvaraṇaṁ. 
Sensual desire for what is internal is a hindrance; and sensual desire for what is external is also a hindrance. 
‘Kāmacchandanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. 
That’s how what is concisely referred to as ‘the hindrance of sensual desire’ becomes twofold. 
Yadapi, bhikkhave, ajjhattaṁ byāpādo tadapi nīvaraṇaṁ, yadapi bahiddhā byāpādo tadapi nīvaraṇaṁ. 
Ill will for what is internal is a hindrance; and ill will for what is external is also a hindrance. 
‘Byāpādanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. 
That’s how what is concisely referred to as ‘the hindrance of ill will’ becomes twofold. 
Yadapi, bhikkhave, thinaṁ tadapi nīvaraṇaṁ, yadapi middhaṁ tadapi nīvaraṇaṁ. 
Dullness is a hindrance; and drowsiness is also a hindrance. 
‘Thinamiddhanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. 
That’s how what is concisely referred to as ‘the hindrance of dullness and drowsiness’ becomes twofold. 
Yadapi, bhikkhave, uddhaccaṁ tadapi nīvaraṇaṁ, yadapi kukkuccaṁ tadapi nīvaraṇaṁ. 
Restlessness is a hindrance; and remorse is also a hindrance. 
‘Uddhaccakukkuccanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. 
That’s how what is concisely referred to as ‘the hindrance of restlessness and remorse’ becomes twofold. 
Yadapi, bhikkhave, ajjhattaṁ dhammesu vicikicchā tadapi nīvaraṇaṁ, yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṁ. 
Doubt about internal things is a hindrance; and doubt about external things is also a hindrance. 
‘Vicikicchānīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. 
That’s how what is concisely referred to as ‘the hindrance of doubt’ becomes twofold. 
Ayaṁ kho, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti. 
This is the way in which the five hindrances become ten. 

‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha.  ‘Come, mendicants, give up these five hindrances, corruptions of the heart that weaken wisdom, and meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. 

Sattime, brāhmaṇa, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti.  These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. 
Ime kho, brāhmaṇa, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantī”ti. 
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.” 

“Nīvaraṇā nāmete, rājakumārā”ti.  “These are called the ‘hindrances’, prince.” 
“Taggha, bhagavā, nīvaraṇā; 
“Indeed, Blessed One, these are hindrances! 
taggha, sugata, nīvaraṇā. 
Indeed, Holy One, these are hindrances! 
Ekamekenapi kho, bhante, nīvaraṇena abhibhūto yathābhūtaṁ na jāneyya na passeyya, ko pana vādo pañcahi nīvaraṇehi? 
Overcome by even a single hindrance you wouldn’t truly know or see, let alone all five hindrances. 

“‘akusalarāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya.  “Rightly speaking, mendicants, you’d call these five hindrances a ‘heap of the unskillful’. 
Kevalo hāyaṁ, bhikkhave, akusalarāsi, yadidaṁ—pañca nīvaraṇā. 
For these five hindrances are entirely a heap of the unskillful. 
Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. 
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 
‘Akusalarāsī’ti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. 
Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’. 
Kevalo hāyaṁ, bhikkhave, akusalarāsi, yadidaṁ—pañca nīvaraṇā. 
For these five hindrances are entirely a heap of the unskillful. 

‘yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu.  ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’” 
suppatiṭṭhitacittā → supaṭṭhitacittā (bj); supatiṭṭhitacittā (sya-all) 

Kāmaguṇā nīvaraṇā,  kinds of sensual stimulation, hindrances, 

Kāmaguṇā nīvaraṇā,  kinds of sensual stimulation, hindrances, 

Kāmaguṇā nīvaraṇā,  kinds of sensual stimulation, hindrances, 

Kāmaguṇā nīvaraṇā,  kinds of sensual stimulation, hindrances, 

Kāmaguṇā nīvaraṇā,  kinds of sensual stimulation, hindrances, 

Kāmaguṇā nīvaraṇā,  kinds of sensual stimulation, hindrances, 

Kāmaguṇā nīvaraṇā,  kinds of sensual stimulation, hindrances, 

Ye te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te pañca nīvaraṇe pahāya viharanti.  Those mendicants who are trainees haven’t achieved their heart’s desire, but live aspiring for the supreme sanctuary from the yoke. They meditate after giving up the five hindrances. 
Kāmacchandanīvaraṇaṁ pahāya viharanti, byāpādanīvaraṇaṁ …pe… 
The hindrances of sensual desire, ill will, 
Yepi te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te ime pañca nīvaraṇe pahāya viharanti. 
Those who are trainee mendicants … meditate after giving up the five hindrances. 
Ye ca kho te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. 
Those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—for them, the five hindrances are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 
anabhāvaṅkatā → anabhāvakatā (bj, pts1ed) 
Kāmacchandanīvaraṇaṁ pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ; 
The hindrances of sensual desire, 
Ye te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ ime pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. 
Those mendicants who are perfected—who have ended the defilements … for them, the five hindrances are cut off at the root … and unable to arise in the future.