Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…)   The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.  
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…)  
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.  
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti.  
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.  

Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti.   The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.  
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti.  
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.  
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti.  
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.  

“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.   “Mendicants, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom.  
Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.  
Doubt …  
Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.  
These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.  

Kevalo hāyaṁ, bhikkhave, akusalarāsi yadidaṁ pañca nīvaraṇā.   For these five hindrances are entirely a heap of the unskillful.  
Kevalo hāyaṁ, bhikkhave, akusalarāsi yadidaṁ pañca nīvaraṇā”ti.  
For these five hindrances are entirely a heap of the unskillful.” 

“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.” 

Sikkhā nīvaraṇākāmā,    

‘Pañca nīvaraṇā’tissa vacanīyaṁ.   You should say: ‘The five hindrances.’  
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.’  
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.  

“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.  
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.  

Pañca nīvaraṇāni—  Five hindrances:  

Pañca nīvaraṇāni—  Five hindrances:  

‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ—  ‘A filter of ash’ is a term for the five hindrances, that is:  

“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—  “It’s because of sentient beings—shrouded by ignorance and fettered by craving—taking pleasure wherever it lands.  

“Pañca kho ime, māṇava, nīvaraṇā.   “Student, there are these five hindrances.  
ime kho, māṇava, pañca nīvaraṇā.  
These are the five hindrances.  

‘pahīnā nu kho me pañca nīvaraṇā’ti?   ‘Have I given up the five hindrances?’  
‘appahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā pañcannaṁ nīvaraṇānaṁ pahānāya vāyamitabbaṁ.  
they have not given them up, they should make an effort to do so.  
‘pahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.  
they have given them up, they should meditate with rapture and joy, training day and night in skillful qualities.  

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

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  
evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti.  
It’s the same for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world.  

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.  
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.  
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.  
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  

“Pañcimāni, bhikkhave, nīvaraṇāni.   “Mendicants, there are these five hindrances.  
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.  

“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.” 

“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.   “Mendicants, there are these five obstacles and hindrances, corruptions of the heart that weaken wisdom.  
Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.  
and doubt.  
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.” 

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.” 

Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.   There are these five obstacles and hindrances, parasites of the mind that weaken wisdom.  
Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.  
and doubt.  
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.” 

“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.  
Āvaraṇā nīvaraṇā rukkhaṁ,  
" 

“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.  

‘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?  
Ayaṁ kho, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti.  
This is the way in which the five hindrances become ten.  

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!  

Kāmaguṇā nīvaraṇā,   " 

Kāmaguṇā nīvaraṇā,    

Kevalo hāyaṁ, bhikkhave, akusalarāsi, yadidaṁ—pañca nīvaraṇā.   For these five hindrances are entirely a heap of the unskillful.  
Kevalo hāyaṁ, bhikkhave, akusalarāsi, yadidaṁ—pañca nīvaraṇā.  
For these five hindrances are entirely a heap of the unskillful.  

Kāmaguṇā nīvaraṇā,   kinds of sensual stimulation, hindrances,  

Pubbakoṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.   No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.  
Pubbakoṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  
 

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 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 fetters of rebirth, 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.  
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.  

evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti.   It’s the same for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world.