The path of practice brings practitioners to Enlightenment sequentially. As we have seen above, the hindrances are maintained by a series of conditions, beginning with being inaccessible to the true human beings and continuing through not listening to the dharma, lack of faith, unreasonable mind, no mindfulness and awareness, not overpowering the senses and engaging in the three negative actions. The path of practice brings practitioners to Enlightenment sequentially Regarding the sequential practice, the Sāmanñnñaphalasutta (Sāmanñnñaphalasutta) has given a training path to reverse this pattern of initiation. The discourse begins with the introduction of the Buddha's appearance and his teachings on earth, providing opportunities for closeness to true beings and listening to the Dharma. Having faith in the Dharma leads to wholehearted practice, which is carried out step by step in order to bring the practitioner to the goal of liberation. The most basic step on the path is the observance of the precepts of various levels, from the five precepts for lay people to ordination for monks in order to control the body and speech. The wrong actions of body and speech - motivated by unwholesome cittas - become more powerful if they are tolerated, so to get rid of defilements necessarily begins with controlling manifestations. manifestation of body and speech. This control is practiced by acting in accordance with the spirit of precepts. By carefully observing the precepts, practitioners are able to destroy the negative actions of body and speech that nourish the five hindrances, thereby weakening their impulses. However, just observing the precepts is not enough to counteract the effects of defilements affecting the internal process of the mind. There the hindrances must be dealt with on their own accord, that is, subjected to a comprehensive discipline of training the mind. This practice begins with overpowering the senses (indriyasamvara) . The eye sees rupa or perceives any object with the corresponding sense-sense, the practitioner does not hold the general form, does not hold his own form, but controls, protects and owns his sense faculties. Because the realization of such mundane sensations as either attractive or obnoxious can become a land for the growth of craving or anger. Therefore, the practitioner must avoid the fascination of the conditions, just observe and view the truth objectively, without prejudice. When this restraint is in place, the practitioner develops mindfulness and awareness (sati sampajanñnña) in all his activities and four postures of walking, standing, lying down, sitting. By considering everything we do with mindful awareness, one can prevent these activities from becoming the basis for the arising of hindrances. To avoid craving and aversion for the needs of life, one must also cultivate santuhi - know enough with clothes, food, medicine and shelter. These initial steps of training in the precepts, overpowering the faculties, mindfulness-awareness and awareness are a necessary preparation for the cultivation of mindfulness through meditation. Once one has completed these preliminary steps, the practitioner should prepare to go into solitude to develop the meditations, it is at this stage that one will face directly with the hindrance. Eliminating hindrances requires the meditator first of all to honestly evaluate his or her inner state by examining his inner self or examining his own inner self. When lust, anger or other hindrances are present, the practitioner must be aware of their presence. And when their presence has been discovered, the next requirement is to understand their appropriate antidotes. Since all hindrances arise, as we have seen, are unreasonable, so the most effective general way to get rid of them is to change the way you care about them. This means, replace unreasonable intentions with unreasonable intentions (yonisomanasikāra) only. By correcting the errors in the cognitive process that feed the growth of hindrances and as often as possible, one isolates and eliminates the hindrances. Therefore, the Buddha said that, for people who are constantly thinking of dhammas, unborn hindrances will not arise and those that have arisen will be eliminated [1] . Also because each of the hindrances has its own food, unreasonably, corresponding to its specific way of action, so each of the hindrances also has its own "no-food" (anāhāra) or its cause and effect as reason. suitable. As the commentary on the impure form (asubhanimitta) of the dhammas is 'no-food' for sex greed. As the mind of liberation from mind (mettācetavimutti) is "no - food" or lose the effect of anger. As an idea about the need to play gender (ārambhadhātu), diligent gender (nikkamadhātu) and strong gender (parakkamadhātu) lose the effect of depression - hypnosis. Such actions to purify the mind (cetaso vūpassama) lose the effect of repentance - too repentance and as a matter of interest in good and bad law (kusalākusaladhamma) makes the effect of doubt [2] . In the commentaries, the Buddha's various suggestions for the elimination of hindrances have been arranged into a system of six measures leading to the elimination of each hindrance. Paragraph deduction of greed: Choose a meditation title that manifests the impure form of the dharma; apply that topic to the practice of meditation; protection of apartments; humidity in the cuisine; to be supported by your good (good knowledge) in your practice effort; say the right things that lead to the accomplishment of the intended purpose (eliminating desire). Paragraph deduction of anger: Choose meditation loving kindness; apply that topic to the development of meditation; consider karma as your own property; as often as reasoning; close you are healthy; saying the right things to help develop kindness and eliminate anger. Victory over depression - hypnosis: See clearly the reason why drowsiness arises - hypnosis lies in the place of eating and drinking excessively; change to another posture; light visualization; in a well-ventilated place; close you are healthy; say the right thing to help eliminate drowsiness - hypnosis. Elimination of cynicism - repentance: Have knowledge; Make a question; understanding precepts; close to the elders who have more experience than me in the practice; healed by your support; proper talk helps to eliminate chivalry - repentance. Overcoming skepticism Learn to understand the teachings of the Buddha; learn clearly about the Buddha, Dhamma and holy Buddha disciples; understand the precepts; asserted faith in the Three Jewels; Your support heals; proper talk helps to push back skepticism [3] . The suppression of hindrances with these measures is not only essential to the initial step in meditation, but also ensures the ability to expand and prolong it. Even if a practitioner can overcome the hindrances with the power of concentration, but if he has not weakened their attachment on the subconscious layers with his right thought and mental effort, the hindrances he will tend to break through his peace and dissolve his concentration. Therefore, his ability to stay in meditation will decline and be superficial, as Thanh Tinh Dao explains: When a bhikkhu enters a certain meditation without completely suppressing desire by recalling the dangers of sex, not completely alleviating bodily frustrations with body tranquility, not completely. removing lethargy - entanglement with the arising of precepts, not completely eliminating contemplation - remorse by generating pure indications and not completely purifying the mind from other states of obstruction, then the Bhikkhu He will soon leave meditation, like a bee flying into an unclean nest, or like the King entering a dirty garden ” [4] . METHODS mindfulness In Satipatthanasutta - Sutta [5] - The Buddha offered another method to get rid of the hindrances, in which using mindfulness of these hindrances as a way to get rid of their grasping (in mind) . This method also includes the first steps to be followed as in the process of sequential practice - keeping the precepts, controlling the senses, mindfulness and awareness, contentment in food. However, instead of using different methods to ineffect the hindrances for the purpose of attaining meditation, the mindfulness method directly conducts the observation of mental or physical phenomena for the purpose of inducing enlightenment. Various phenomena of body and mind are not beyond the four "mindfulness": body (kaya), feeling (vedanā ), mind (citta) and dhamma . The confrontation with the hindrances is classified as the last satipahāna , or contemplation of the dharma (dhammā-nupassanā) , and it is considered as the first exercise in this group. Here, bhikkhus, bhikkhus live contemplating the dharma on the dharma s for the five hindrances. What is a monk living on the dharma on the five hindrances? Here, monks, when lust is present, he knows clearly: "lust is present in me"; he knows well why sex greed has not arisen again; why craving has arisen is eliminated and how craving that has been removed does not arise again For anger, lethargy - hypnosis, treachery - regret and doubt, he also knows the same. " [6] It is impossible that a meditator wants to avoid all conditions which tend to provoke the hindrances to arise, so he must have a possible "technique" to deal with them effectively, at predestined level - that is, to prevent them from arising if possible, or to quickly and reliably eradicate if one is already born. Mindful mindfulness will provide practitioners with such a "technique" . By focusing solely on the hindrances, one acquires a clear understanding of their own nature and discerns causes and conditions (arising and passing away). of them. Observing the five hindrances is a training tool for both concentration and insight. By facing each hindrance as it arises, one deprives the destructive power it will exercise when undetected. This contemplation if done in a completely honest way will give the practitioner the self-knowledge needed to transform and purify his spiritual orientation. In this way, mindfulness of the hindrances becomes a means of developing samadhi. Also French restaurant that, when directed to the hindrances such events purely're exposing the characteristic universality of the law (triangle minister) will become a vehicle for the attainment of wisdom and insight ( vipassanā). By observing the arising and passing of mental processes associated with hindrances, one acquires the insight into impermanent reality (anicca) . By paying attention to the volatile nature and their disturbing effects, one realizes the truth of suffering (dukkha) . And by contemplating the five hindrances as pure non-personality events, without a single entity or sign to locate the self, one understands the truth of anatta . If these insights are continuously cultivated and developed further, they will lead to the realization of the supramundane paths. The mindfulness method can even transform obstacles to meditation into essential elements of the meditation process. In the practice of mindfulness meditation, no deliberate effort is made to develop concentration. Because the practitioner does not limit his or her attention to a single object, the arising of samsara at the level of near or just is not possible. Vipassana meditation requires constant observation on the changing stream of phenomena (mentality - rupa), the object that changes every moment, all phenomena ceaselessly arise and cease. Thus, stability, the only concentration - a necessary condition for samadhi - is absent in Vipassana meditation. However, the practice of Vipassana creates a kind of spontaneous concentration that exists at the same time as itself. This kind of one- mindedness is called "moment of concentration" or "moment of concentration" (khanikasamādhi). is present due to the stability, attention to phenomena that are changing. When contemplating the mind-body process of arising and passing without distraction, nature naturally has a constant energy of concentration that is capable of suppressing the hindrances. Although not strong enough for samadhi, the moment of concentration that arises from this practice insight is still strong enough to prevent the hindrances from interfering with the observation and to assist the arising of insight insight. Thus, even if he does not try to develop meditation, he can still establish samadhi (samadhi ) allowing him to have enough conscience to use as a basis of concentration for insight. close and attained results. In short, the practitioner cultivates purification (concentration). first suppress the hindrances with samadhi or with a certain meditation, and then begin to develop insight. While the practitioner of pure contemplation starts with the contemplation of the four foundations of mindfulness. This person naturally develops the moment of concentration enough to destroy the hindrances that make the Vipassana meditation deeper. COMPETITION OF CONSTRUCTIONS In the meditations, the hindrances are eliminated only by means of suppression. Although inactive, the hindrances exist as the latent powers of the conditioned stream (the life-sustaining stream of consciousness) that can arise again if there is enough stimulation. The real dissipation of the hindrances requires the wisdom of the supramundane paths that removes the hindrances by cutting them off at the root. The deduction by cutting off (samucchedappahāna) this accomplishes the task of destroying its hindrances with different supernatural paths in four stages of development. According to Thanh Tinh Dao, the first direction ie Enter save the holy path (sotāpattimagga) to cut off doubts. The second way - the most holy hybrid (sakadāgāmimagga) weakens all the hindrances, but not yet. The third way - Any future holy (anāgāmimagga) cuts off desire, anger and regret too. The fourth path - Alahán Dao (Arahattamagga) cuts off the remaining hindrances - drowsiness , hypnosis and seduction. Thus, only the Alahán can completely overcome the hindrances. The Buddha explained about an Alahan: "The five hindrances are removed, cut off at the root, like the stalk of the ta-la tree no longer viable, no longer growing again in the future." THE BENEFITS OF EXCLUSION OF CONCEPTIONS According to Pāḷi Buddhist literature, the reduction and elimination of hindrances are not only essential conditions for the attainment of meditation but also for the development of the moral aspects and human spirit. The hindrances represent the entire state of defilement including the three akusala roots, the four roots, the quarterfinals, the four contradictions, the four players, the ten defilements, the ten fetters [7] . The hindrances are compared by the Buddha as debt, as sickness, like prison, like slavery, like a road through a desert, they cover people's eyes so that they cannot see their own benefits. interests of others or interests of both[8] . Because of the influence of our children, people do what they should not be doing and distract from the duties they should be doing. [9] They contaminate the mind and weaken the wisdom, the effect of ignorance, the effect of blindness, the cessation of wisdom, participation in harm, and does not lead to Nirvana. [10] For example, gold is impaired by five impurities - iron, copper, lead, tin and silver - "not flexible, not easy to use, not luminous, easy to crumble and not to be finely sculpted" , the mind, too, is defiled by the five hindrances, "is not defiant, is not easy to use, is not luminous, hard and cannot truly concentrate on the elimination of gonorrhea" [11] . That is why the Buddha said about them: "Bhikkhus, if one says truthfully about the hindrances, he must say they are 'a bunch of akusala cittas', for these are indeed a whole bunch of utterly imperfect cittas." [12] The elimination of the five hindrances marks the beginning of liberation, as the sutras say: " When the five hindrances have been eliminated, the monk sees for himself as if he has got rid of his debt, is out of illness, from prison. sin, a free man and like a safe and peaceful land. " [13] Along with the elimination of hindrances, the ability of the practitioner to develop spiritually is also opened up, no longer limited. Just as the gold that has been purified from the five impurities becomes flexible, refined, luminous and durable, easily carved. Therefore, the Buddha said: “When the mind is purified from these five defilements, it becomes tender, easy to use, luminous, unbroken and able to truly focus on eliminating the gonorrhea. And any dharma that can be realized with wisdom, if desired, in each case he can turn his attention to that dharma realization when the other conditions have been fulfilled. " [14] Thus, we see that the elimination of the five hindrances is a prerequisite, not only to attain meditation but also to attain other noble achievements. It is through the elimination of the five hindrances that the Four immeasurable minds (Brahmavihāra) become possible. A meditator must cleanse his or her mind from hindrances before wanting to fill this world with the noble emotions of Compassion, Compassion, Joy, and Discharge. [15] Before clarifying the truth of the Four Noble Truths to a certain disciple, the Buddha always believed that his mind was "ready, easy to teach, without obstacles (five hindrances)" [16] to ensure the ability to grasp the profound teachings that a defiled mind cannot penetrate. Thus liberation from the five hindrances is a necessary condition for the arising of the Eye of Dhamma. , the ability to directly cling to the truth leads to the first level of liberation called the Immortal Sect. Those who have entered the holy stream (incarnate) continue to practice to achieve "ultimate security from suffering. yoke ” and dwells there after having passed away the five hindrances [17] . When the mind has become "The calm, pure, no contamination, no defilements, tenderness, easy to use, steady, calm" , practitioners can turn their attention to the three: self-sufficiency - the ability to recall money my life; samsara - the ability to know the birth and death of other beings; contraband - the ability to know the end of the contraband or [18] . All who want to attain liberation must first eliminate the hindrances. “All those who have been liberated, are liberating or will be liberated from this world must be liberated by eliminating the five hindrances that contaminate the mind and weaken the wisdom, by cleverly settling on the four mindfulness and truly practice the lost feeling. " [19] Even Buddhas Enlightenment in the past, present and Buddhas Enlightenment of Futurism attained the status of supreme also due prior to cessation five hindrances [20] . Perhaps that is why the Buddha describes his teachings as directed towards the destruction of these obstacles: "It is for the sake of overcoming the five years, for the purpose of eliminating, ceasing and ceasing them, the Noble Eightfold.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.24/3/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.24/3/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.