Five Hindrances

1. Sensory desire (kamacchanda)

* Analogy
The hindrance of sensory desire is compared to taking out a loan – any pleasure one experiences through these five senses must be repaid through the unpleasantness of separation or loss which invariably follow when the pleasure is used up. There is also interest to be repaid on the loan. Thus, the Buddha said that the pleasure is small compared to the suffering repaid.
* Antidote
The meditator must first apply mindfulness and recognize that the hindrance is present.[4][web 8] Then one must look at the hindrance, analyze it, make it the object of our meditation, experience it fully. The meditator can then apply specific techniques such as contemplating the impermanence of the pleasant desire.

2. Ill will (vyapada)

* Analogy
The hindrance of ill will is compared to being sick. Just as sickness denies one the freedom and happiness of health, so ill will denies one the freedom and happiness of peace.[web 2]
* Antidote
The antidote to the hindrance of ill will (vyapada) is meditation on loving kindness (metta). See more in that person than all that which hurts you, to understand why that person hurt you

3. Sloth-torpor (thina-middha)

* Analogy
The hindrance of sloth-torpor is compared to being imprisoned in a cramped, dark cell, unable to move freely in the bright sunshine outside.
* Antidote
Ajahn Brahmavamso states: Sloth and torpor is overcome by rousing energy. Energy is always available but few know how to turn on the switch, as it were. Setting a goal, a reasonable goal, is a wise and effective way to generate energy, as is deliberately developing interest in the task at hand. A young child has a natural interest, and consequent energy, because its world is so new. Thus, if one can learn to look at one's life, or one's meditation, with a 'beginner's mind' one can see ever new angles and fresh possibilities which keep one distant from sloth and torpor, alive and energetic. Similarly, one can develop delight in whatever one is doing by training one's perception to see the beautiful in the ordinary, thereby generating the interest which avoids the half-death that is sloth and torpor. [...] Sloth and torpor is a common problem which can creep up and smother one slowly. A skilful meditator keeps a sharp look-out for the first signs of sloth and torpor and is thus able to spot its approach and take evasive action before it's too late. Like coming to a fork in a road, one can take that mental path leading away from sloth and torpor.

4. Restlessness-worry (uddhacca-kukkucca)

* Analogy
Restlessness (uddhacca) is compared to being a slave, continually having to jump to the orders of a tyrannical boss who always demands perfection and so never lets one stop.
* Antidote
Restlessness [uddhacca] is overcome by developing contentment, which is the opposite of fault-finding. One learns the simple joy of being satisfied with little, rather than always wanting more. One is grateful for this moment, rather than picking out its deficiencies. For instance, in meditation restlessness is often the impatience to move quickly on to the next stage. The fastest progress, though is achieved by those who are content with the stage they are on now. It is the deepening of that contentment that ripens into the next stage.
Remorse [kukkucca] refers to a specific type of restlessness which is the kammic effect of one's misdeeds. The only way to overcome remorse, the restlessness of a bad conscience, is to purify one's virtue and become kind, wise and gentle. It is virtually impossible for the immoral or the self-indulgent to make deep progress in meditation.

5. Doubt (vicikicchā)

* Analogy
Doubt is compared to being lost in a desert, not recognising any landmarks. The hindrance of doubt (vicikicchā) refers to doubt about one's ability to understand and implement the meditation instructions, as well as about the teacher and Buddhist teachings in general. Doubt can question one's own ability 'Can I do This?,' or question the method 'Is this the right way?,' or even question the meaning 'What is this?.' It should be remembered that such questions are obstacles to meditation because they are asked at the wrong time and thus become an intrusion, obscuring one's clarity.
When we meditate in the presence of this hindrance, we have a constant nagging feeling
* Antidote
Such doubt is overcome by gathering clear instructions, having a good map, so that one can recognize the subtle landmarks in the unfamiliar territory of deep meditation and so know which way to go. Doubt in one's ability is overcome by nurturing self-confidence with a good teacher. A meditation teacher is like a coach who convinces the sports team that they can succeed. The end of doubt, in meditation, is described by a mind which has full trust in the silence, and so doesn't interfere with any inner speech. Like having a good chauffeur, one sits silently on the journey out of trust in the driver.
The Buddha said that they’re the nutriments, the food of delusion.
n Sikhism, the Five Thieves are the five major weaknesses of the human personality at variance with its spiritual essence, and are known as "thieves" because they steal a person's inherent common sense. These five thieves are kama (lust), krodh (wrath), lobh (greed), moh (attachment) and ahankar (ego or excessive pride).
A very important list of mental states that have a big impact on meditation practice and people’s daily lives.
The Insight Meditation tradition teaches the RAIN formula for investigating the hindrances:

R: Recognize it.
A: Accept it.
I: Investigate it, be curious. What is it like?
N: Non-identification. This is just a passing process that comes and goes, not who we are.
The five hindrances are identified in the major Buddhist traditions of Theravada Buddhism and Mahayana Buddhism, as well in the contemporary Insight Meditation tradition
Mental factors that counteract the five hindrances

B. Alan Wallace identifies five mental factors that counteract the five hindrances, according to the Theravada tradition:[3]

Coarse examination (vitakka) counteracts sloth-torpor (lethargy and drowsiness)
Precise investigation (vicāra) counteracts doubt (uncertainty)
Well-being (pīti) counteracts ill-will (malice)
Bliss (sukha) counteracts restlessness-worry (excitation and anxiety)
Single-pointed attention (ekaggatā) counteracts sensory desire

These five counteracting factors arise during the first jhāna (stage of concentration).
Fronsdal states that these hindrances cover over: the clarity of our mind, and our ability to be mindful, wise, concentrated, and stay on purpose.