[51] On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. There the Blessed One addressed the bhikkhus: "Bhikkhus." "Venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this:
"Bhikkhus, there are these five obstructions (āvaraṇa), hindrances (nīvaraṇa), overgrowths of the mind (citta) that weaken wisdom. What five? Sensual desire (kāmacchanda), bhikkhus, is an obstruction, a hindrance, an overgrowth of the mind that weakens wisdom. Ill will (byāpāda), bhikkhus, is an obstruction, a hindrance, an overgrowth of the mind that weakens wisdom. Dullness and drowsiness (thīna-middha), bhikkhus, are an obstruction, a hindrance, an overgrowth of the mind that weakens wisdom. Restlessness and remorse (uddhacca-kukkucca), bhikkhus, are an obstruction, a hindrance, an overgrowth of the mind that weakens wisdom. Doubt (vicikicchā), bhikkhus, is an obstruction, a hindrance, an overgrowth of the mind that weakens wisdom. These, bhikkhus, are the five obstructions, hindrances, overgrowths of the mind that weaken wisdom.
"Indeed, bhikkhus, that a bhikkhu, without having abandoned these five obstructions, hindrances, overgrowths of the mind that weaken wisdom, should — with wisdom that is weak and feeble — know his own good, or know the good of others, or know the good of both, or realize a distinction in knowledge (ñāṇa) and vision worthy of the noble ones, surpassing the human state: this is impossible. Suppose, bhikkhus, there were a river flowing down from the mountains, going far, swift-flowing, carrying along all it can carry, and a man were to open channel-mouths on both its banks; then indeed, bhikkhus, the current in the middle of the river would be dispersed, spread out, and divided; it would not go far, would not flow swiftly, would not carry along what it can carry. Just so, bhikkhus, that a bhikkhu, without having abandoned these five obstructions, hindrances, overgrowths of the mind that weaken wisdom, should — with wisdom that is weak and feeble — know his own good, or know the good of others, or know the good of both, or realize a distinction in knowledge and vision worthy of the noble ones, surpassing the human state: this is impossible.
"Indeed, bhikkhus, that a bhikkhu, having abandoned these five obstructions, hindrances, overgrowths of the mind that weaken wisdom, should — with wisdom that is strong — know his own good, or know the good of others, or know the good of both, or realize a distinction in knowledge and vision worthy of the noble ones, surpassing the human state: this is possible. Suppose, bhikkhus, there were a river flowing down from the mountains, going far, swift-flowing, carrying along all it can carry, and a man were to close the channel-mouths on both its banks; then indeed, bhikkhus, the current in the middle of the river would be undispersed, not spread out, and undivided; it would go far, would flow swiftly, would carry along what it can carry. Just so, bhikkhus, that a bhikkhu, having abandoned these five obstructions, hindrances, overgrowths of the mind that weaken wisdom, should — with wisdom that is strong — know his own good, or know the good of others, or know the good of both, or realize a distinction in knowledge and vision worthy of the noble ones, surpassing the human state: this is possible."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.