[365] "Hindrances (nīvaraṇa)": in what sense are they hindrances? They are hindrances in the sense of obstructing the outlet (niyyāna).
What are those outlets? Renunciation (nekkhamma) is the outlet of the noble ones, and by that renunciation the noble ones are led out; sensual desire (kāmacchanda) is an obstruction of the outlet, and because one is shut in by that sensual desire, one does not understand renunciation, the outlet of the noble ones — thus sensual desire is an obstruction of the outlet. Non-ill will (abyāpāda) is the outlet of the noble ones, and by that non-ill will the noble ones are led out; ill will (byāpāda) is an obstruction of the outlet, and because one is shut in by that ill will, one does not understand non-ill will, the outlet of the noble ones — thus ill will is an obstruction of the outlet. Perception of light (ālokasaññā) is the outlet of the noble ones, and by that perception of light the noble ones are led out; dullness and drowsiness (thīnamiddha) is an obstruction of the outlet, and because one is shut in by that dullness and drowsiness, one does not understand the perception of light, the outlet of the noble ones — thus dullness and drowsiness is an obstruction of the outlet. Non-distraction (avikkhepa) is the outlet of the noble ones, and by that non-distraction the noble ones are led out; restlessness (uddhacca) is an obstruction of the outlet, and because one is shut in by that restlessness, one does not understand non-distraction, the outlet of the noble ones — thus restlessness is an obstruction of the outlet. The defining of dhammas (dhammavavatthāna) is the outlet of the noble ones, and by that defining of dhammas the noble ones are led out; doubt (vicikicchā) is an obstruction of the outlet, and because one is shut in by that doubt, one does not understand the defining of dhammas, the outlet of the noble ones — thus doubt is an obstruction of the outlet. Knowledge (ñāṇa) is the outlet of the noble ones, and by that knowledge the noble ones are led out; ignorance (avijjā) is an obstruction of the outlet, and because one is shut in by that ignorance, one does not understand knowledge, the outlet of the noble ones — thus ignorance is an obstruction of the outlet. Gladness (pāmojja) is the outlet of the noble ones, and by that gladness the noble ones are led out; discontent (arati) is an obstruction of the outlet, and because one is shut in by that discontent, one does not understand gladness, the outlet of the noble ones — thus discontent is an obstruction of the outlet. All wholesome states, too, are the outlet of the noble ones, and by those states the noble ones are led out; all unwholesome states, too, are obstructions of the outlet, and because one is shut in by those unwholesome states, one does not understand the wholesome states that are the outlet of the noble ones — thus all unwholesome states, too, are obstructions of the outlet.
And for one whose mind is purified from these hindrances, developing the concentration (samādhi) of mindfulness of breathing (ānāpānasati) with its sixteen grounds, there is momentary combination [of these states].
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.