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[Alexandr Korol]

they’ll find any excuse, because they simply cannot sit still calmly. They need that constant motion. Such people even deliberately, subconsciously, create problems for themselves. They might order a taxi incorrectly just to then go looking for it, or they might call it at the wrong time so they end up standing outside in the cold waiting — simply because they didn’t plan their timing. That is, they live in such a rhythm where so much energy is wasted on unnecessary agitation. Their restless mind creates and manifests those same disturbances physically in the external world. And that’s how a person keeps clouding themselves, constantly dwelling in that noise. Yes, that’s how most people live. Interesting. So, what do we have here next that’s worth exploring?

“In the Pali Canon

In the Saṃyutta Nikāya of the Pali Canon, in several suttas the five hindrances are contrasted with the seven factors of enlightenment (bojjhaṅga). For example, in the Āvaraṇa Sutta (SN 46.37), the Buddha said:
Monks, there are these five hindrances, obstructions, distortions of the mind that weaken wisdom. What five? Sensual desire... ill will... sloth and torpor... restlessness and remorse... doubt...
There are, monks, these seven factors of enlightenment, which are non-hindrances, non-obstructions, non-defilements of the mind, and do not weaken wisdom; when developed and cultivated, they lead to the realization of the fruit of true knowledge and liberation. What seven? Mindfulness as a factor of enlightenment as a non-hindrance... investigation of phenomena... energy... joy... tranquility... concentration... equanimity...
In the Satipaṭṭhāna Sutta (MN 10), the understanding and overcoming of the five hindrances is described:
How, monks, does a monk dwell contemplating mental objects in mental objects in regard to the five hindrances? Here, monks, when sensual desire is present in him, a monk knows: “There is sensual desire in me,” or when sensual desire is not present, he knows: “There is no sensual desire in me.” He knows how the unarisen sensual desire arises; he knows how the arisen sensual desire is abandoned; and he knows how the abandoned sensual desire does not arise again in the future.