Not narrated in this discourse's source text; presumably the same recurring frame as the rest of this vagga
Speakers
Not named explicitly; by the pattern of the surrounding discourses, a problem stated, then its solution given
Form
A four-line verse naming five obstacles, answered by a four-line verse naming their remedy
Length
~30 seconds to read
Difficulty
★★☆☆☆ — a compact list of five named hindrances, worth reading slowly
A problem-and-remedy pair
Unlike several nearby discourses, this pair is not opposed positions but a single diagnosis answered by its own solution
Why this discourse
The first verse names five specific obstacles: sleepiness, sloth, yawning, discontent, and grogginess after eating. Because of these, it says, the noble path does not shine for beings here. The second verse names the identical five obstacles in the identical order, but changes what happens to them: when they are energetically fended off, the noble path is purified. This is not a dispute between two positions, as several nearby discourses are, but a diagnosis immediately followed by its own remedy.
Reading guide
Five obstacles, named together
Niddā (sleepiness), tandī (sloth), vijambhitā (yawning), arati (discontent), and bhattasammada (grogginess after eating) are listed as a single cluster, all physical or near-physical states rather than views or emotions in the usual sense. This same list, in the same order, recurs unchanged in the second verse.
The same five, energetically fended off
The verse's turn happens entirely in its third line: where the first verse says these obstacles keep the noble path from shining, the second says that when they are ‘energetically fended off’ (vīriyena paṇāmetvā), the noble path is purified. The obstacles themselves are not denied or reinterpreted — only their outcome, contingent on energy, changes.
A structure of diagnosis and remedy
Several discourses earlier in this vagga (SN 1.12, SN 1.13, SN 1.15) present two differing perspectives on the same subject, left standing side by side. This discourse instead presents one problem and its resolution in sequence — closer to a teaching than to a debate.
A physical, not merely mental, obstacle list
Read alongside SN 1.6's riddle on 'gathering dust' and 'being cleansed,' this discourse's five named obstacles read as a more concrete, physically grounded version of the same basic contrast between dullness and clarity — naming specific bodily and appetitive states rather than a generalized dust.
Key terms
niddā — “sleepiness” — the first of five obstacles named in this discourse's opening verse, and half of its title.
tandī — “sloth, sluggishness” — the second obstacle, and the other half of this discourse's title.
arati — “discontent” — the fourth named obstacle, a restless dissatisfaction distinct from simple drowsiness.
bhattasammada — “grogginess after eating” — the fifth obstacle, naming a specific and ordinary bodily state as an obstacle to the path.
vīriyena paṇāmetvā — “energetically fended off” — the remedy named in the second verse, the sole change between the two verses' otherwise identical lists.
The text
The discourse in full: five named obstacles, then the same five overcome by energy. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
§1“Sleepiness, sloth, and yawning, discontent, and grogginess after eating: because of this the noble path doesn’t shine for creatures here.”
§2“Sleepiness, sloth, and yawning, discontent, and grogginess after eating: when this is energetically fended off, the noble path is purified.”
· · ·
Self-check quiz
Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.
Question 1 of 10
What five obstacles does the opening verse name?
Correct: A. A cluster of physical and near-physical hindrances, named together.
Question 2 of 10
What does the first verse say these obstacles do to the noble path?
Correct: A. 'Ariyamaggo idha na pakāsati' — the path does not shine.
Question 3 of 10
What changes between the first verse and the second?
Correct: A. The turn happens in the verse's third line: vīriyena paṇāmetvā.
Question 4 of 10
What does 'vīriyena paṇāmetvā' mean?
Correct: A. The remedy named for the same five obstacles in the second verse.
Question 5 of 10
How does this discourse's structure differ from SN 1.12, 1.13, and 1.15?
Correct: A. Closer to a teaching than to a debate between positions.
Question 6 of 10
What does 'bhattasammada' name?
Correct: A. A specific and ordinary bodily state, named as an obstacle.
Question 7 of 10
Are the obstacles denied or reinterpreted in the second verse?
Correct: A. The five obstacles persist unchanged; the response to them is what shifts.
Question 8 of 10
What does 'arati' mean?
Correct: A. The fourth named obstacle in the list, distinct from simple drowsiness.
Question 9 of 10
What earlier discourse in this collection uses a related contrast between dullness and clarity?
Correct: A. This discourse offers a more physically concrete version of a similar contrast.
Question 10 of 10
How many obstacles are named in this discourse's list?
Correct: A. Niddā, tandī, vijambhitā, arati, and bhattasammada.
