Abhidhammapiṭake Dhammasaṅgaṇīpāḷi Aṭṭhakathākaṇḍaṃ Nīvaraṇagocchakaṃ
Katame dhammā nīvaraṇā? Cha nīvaraṇā - kāmacchanda nīvaraṇaṃ, byāpāda nīvaraṇaṃ, thinamiddha nīvaraṇaṃ, uddhaccakukkucca nīvaraṇaṃ, vicikicchā nīvaraṇaṃ, avijjānīvaraṇaṃ. Kāmacchandanīvaraṇaṃ aṭṭhasu lobhasahagatesu cittuppādesu uppajjati, byāpādanīvaraṇaṃ dvīsu domanassasahagatesu cittuppādesu uppajjati, thinamiddhanīvaraṇaṃ sasaṅkhārikesu akusalesu uppajjati, uddhaccanīvaraṇaṃ uddhaccasahagatesu cittuppādesu uppajjati, kukkuccanīvaraṇaṃ dvīsu domanassasahagatesu cittuppādesu uppajjati, vicikicchānīvaraṇaṃ vicikicchāsahagatesu cittuppādesu uppajjati, avijjānīvaraṇaṃ sabbākusalesu uppajjati – ime dhammā nīvaraṇā.
The Cluster on Hindrances (Nīvaraṇagocchakaṃ)
Which states are hindrances (nīvaraṇā)? There are six hindrances:
The hindrance of sensual desire (kāmacchanda-nīvaraṇa)
The hindrance of sensual desire arises in the eight types of consciousness accompanied by greed.
The hindrance of ill-will (byāpāda-nīvaraṇa)
The hindrance of ill-will arises in the two types of consciousness accompanied by aversion.
The hindrance of sloth-and-torpor (thina-middha-nīvaraṇa)
The hindrance of sloth-and-torpor arises in prompted unwholesome types of consciousness.
The hindrance of restlessness-and-worry (uddhacca-kukkucca-nīvaraṇa)
The hindrance of restlessness arises in consciousness accompanied by restlessness.
The hindrance of worry arises in the two types of consciousness accompanied by aversion.
The hindrance of doubt (vicikicchā-nīvaraṇa)
The hindrance of doubt arises in consciousness accompanied by doubt.
The hindrance of ignorance (avijjā-nīvaraṇa)
The hindrance of ignorance arises in all unwholesome types of consciousness.
These states are hindrances.
Katame dhammā no nīvaraṇā? Ṭhapetvā nīvaraṇe avasesaṃ akusalaṃ, catūsu bhūmīsu kusalaṃ, catūsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, rūpañca, nibbānañca – ime dhammā no nīvaraṇā.
Which states are not hindrances (no nīvaraṇā)?
Excluding the hindrances: the remaining unwholesome states,
wholesome states belonging to the four planes [sensuous, fine-material, immaterial, and supramundane],
resultant states belonging to the four planes,
functional indeterminate states belonging to the three [mundane] planes,
all matter (rūpa), and Nibbāna — these states are not hindrances.
Katame dhammā nīvaraṇiyā? Tīsu bhūmīsu kusalaṃ, akusalaṃ, tīsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, sabbañca rūpaṃ – ime dhammā nīvaraṇiyā.
Which states are subject to hindrances (nīvaraṇiyā)?
Wholesome states belonging to the three [mundane] planes,
unwholesome states,
resultant states belonging to the three planes,
functional indeterminate states belonging to the three planes,
and all matter — these states are subject to hindrances [i.e., can be objects of the hindrances].
Katame dhammā anīvaraṇiyā? Cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, nibbānañca – ime dhammā anīvaraṇiyā.
Which states are not subject to hindrances (anīvaraṇiyā)?
The four unincluded [supramundane] paths,
the four fruits of asceticism (sāmaññaphala),
and Nibbāna — these states are not subject to hindrances.
Katame dhammā nīvaraṇasampayuttā? Dvādasa akusalacittuppādā – ime dhammā nīvaraṇasampayuttā.
Which states are associated with hindrances (nīvaraṇasampayuttā)?
The twelve unwholesome arisings of consciousness — these states are associated with hindrances.
Katame dhammā nīvaraṇavippayuttā? Catūsu bhūmīsu kusalaṃ, catūsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, rūpañca, nibbānañca – ime dhammā nīvaraṇavippayuttā.
Which states are dissociated from hindrances (nīvaraṇavippayuttā)?
Wholesome states belonging to the four planes,
resultant states belonging to the four planes,
functional indeterminate states belonging to the three planes,
matter, and Nibbāna — these states are dissociated from hindrances.
Katame dhammā nīvaraṇā ceva nīvaraṇiyā ca? Tāneva nīvaraṇāni nīvaraṇā ceva nīvaraṇiyā ca.
Which states are both hindrances and subject to hindrances (nīvaraṇā ceva nīvaraṇiyā ca)?
Those very hindrances themselves are both hindrances and subject to hindrances.
Katame dhammā nīvaraṇiyā ceva no ca nīvaraṇā? Ṭhapetvā nīvaraṇe, avasesaṃ akusalaṃ, tīsu bhūmīsu kusalaṃ, tīsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, sabbañca rūpaṃ – ime dhammā nīvaraṇiyā ceva no ca nīvaraṇā. Anīvaraṇiyā dhammā na vattabbā – nīvaraṇā ceva nīvaraṇiyā cātipi, nīvaraṇiyā ceva no ca nīvaraṇātipi.
Which states are subject to hindrances, but are not hindrances (nīvaraṇiyā ceva no ca nīvaraṇā)?
Excluding the hindrances: the remaining unwholesome states,
wholesome states belonging to the three planes,
resultant states belonging to the three planes,
functional indeterminate states belonging to the three planes,
and all matter — these states are subject to hindrances, but are not hindrances. (States that are not subject to hindrances cannot be declared as either "both hindrances and subject to hindrances" or "subject to hindrances but not hindrances.")
Katame dhammā nīvaraṇā ceva nīvaraṇasampayuttā ca? Yattha dve tīṇi nīvaraṇāni ekato uppajjanti – ime dhammā nīvaraṇā ceva nīvaraṇasampayuttā ca.
Which states are both hindrances and associated with hindrances (nīvaraṇā ceva nīvaraṇasampayuttā ca)?
Where two or three hindrances arise together — these states are both hindrances and associated with hindrances.
Katame dhammā nīvaraṇasampayuttā ceva no ca nīvaraṇā? Ṭhapetvā nīvaraṇe, avasesaṃ akusalaṃ – ime dhammā nīvaraṇasampayuttā ceva no ca nīvaraṇā. Nīvaraṇavippayuttā dhammā na vattabbā – nīvaraṇā ceva nīvaraṇasampayuttā cātipi, nīvaraṇasampayuttā ceva no ca nīvaraṇātipi.
Which states are associated with hindrances, but are not hindrances (nīvaraṇasampayuttā ceva no ca nīvaraṇā)?
Excluding the hindrances: the remaining unwholesome states,
these states are associated with hindrances, but are not hindrances. (States that are dissociated from hindrances cannot be declared as either "both hindrances and associated with hindrances" or "associated with hindrances but not hindrances.")
Katame dhammā nīvaraṇavippayuttā nīvaraṇiyā? Tīsu bhūmīsu kusalaṃ, tīsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, sabbañca rūpaṃ – ime dhammā nīvaraṇavippayuttā nīvaraṇiyā.
Which states are dissociated from hindrances, yet subject to hindrances (nīvaraṇavippayuttā nīvaraṇiyā)? Wholesome states belonging to the three planes, resultant states belonging to the three planes, functional indeterminate states belonging to the three planes, and all matter — these states are dissociated from hindrances, yet subject to hindrances.
Katame dhammā nīvaraṇavippayuttā anīvaraṇiyā? Cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, nibbānañca – ime dhammā nīvaraṇavippayuttā anīvaraṇiyā. Nīvaraṇasampayuttā dhammā na vattabbā – nīvaraṇavippayuttā nīvaraṇiyātipi, nīvaraṇavippayuttā anīvaraṇiyātipi.
Which states are dissociated from hindrances and not subject to hindrances (nīvaraṇavippayuttā anīvaraṇiyā)?
The four unincluded [supramundane] paths, the four fruits of asceticism, and Nibbāna — these states are dissociated from hindrances and not subject to hindrances. (States that are associated with hindrances cannot be declared as either "dissociated from hindrances yet subject to hindrances" or "dissociated from hindrances and not subject to hindrances.")
The Commentary Section on the Cluster of Hindrances
Now, regarding what was said in the section on the Hindrances (nīvaraṇa-gocchaka)—that two or three hindrances arise together in a given state—there too, the co-arising of hindrances should be understood in eight ways.
Among these, sensual desire (kāmacchanda) arises together in two ways, ill-will (byāpāda) in four ways, and restlessness (uddhacca) in one way. Likewise, doubt (vicikicchā) [arises in one way].
How so?
Sensual desire (kāmacchanda) arises together in two ways:
In unprompted consciousness (asaṅkhārika-citta), together with the hindrances of restlessness (uddhacca) and ignorance (avijjā).
In prompted consciousness (sasaṅkhārika-citta), together with the hindrances of sloth-and-torpor (thina-middha), restlessness (uddhacca), and ignorance (avijjā).
(Note: As for the statement 'two or three [arise]', that was stated by way of a minimum limit. Therefore, the statement that even four arise together is entirely fitting.)
Ill-will (byāpāda) arises together in four ways:
In unprompted consciousness, together with the hindrances of restlessness and ignorance.
In prompted consciousness, together with the hindrances of sloth-and-torpor, restlessness, and ignorance.
In unprompted consciousness, together with the hindrances of restlessness, worry (kukkucca), and ignorance.
In prompted consciousness, together with the hindrances of sloth-and-torpor, restlessness, worry, and ignorance.
Restlessness (uddhacca) arises together in one way only: along with the hindrance of ignorance alone.
Doubt (vicikicchā) arises together in one way only: along with the hindrances of restlessness and ignorance."