The discourses offer specific meditation subjects for working with the hindrances. There is also a very ancient tradition where the meditation teacher and student assess the students temperament and disposition, and the student is given a specific meditation subject on this basis. For example, if the student has a predominantly passionate, lustful disposition then the meditation subject of an unattractive object (asubhanimitta) is given as the student's main meditation practice. If the student has a more aggressive, impatient type of personality then loving-kindness (mettā) is given as the students main meditation practice, and so on.
A few sutta passages....
Desire for Sensual Pleasure (Kāmacchanda)
To remedy desire for sensual pleasure we are advised to attend to an unattractive object (asubhanimitta). AN 1.2 Nīvaraṇappahāṇavagga:
- No other phenomenon do I know, monks, on account of which unarisen desire for sensual pleasure does not arise and arisen desire for sensual pleasure is abandoned as much as on account of this: an unattractive object. For one who attends properly to an unattractive object, unarisen desire for sensual pleasure does not arise and arisen desire for sensual pleasure is abandoned.
Aversion (Byāpāda)
In order to abandon aversion we are instructed to develop the liberation of the mind through loving-kindness (mettācetovimutti). AN 1.2 Nīvaraṇappahāṇavagga:
- No other phenomenon do I know, monks, on account of which unarisen aversion does not arise and arisen aversion is abandoned as much as on account of this: the liberation of the mind through loving-kindness. For one who attends properly to the liberation of the mind through loving-kindness, unarisen aversion does not arise and arisen aversion is abandoned.
Lethargy and Drowsiness (Thīnamiddha)
As an antidote to lethargy and drowsiness we are advised to develop the productive mental components of arousal (ārambhadhātu), persistence (nikkāmadhātu), and energetic endeavor (parakkāmadhātu). Other passages advise to practice walking meditation, or the recognition of light. AN 1.2 Nīvaraṇappahāṇavagga:
- No other phenomenon do I know, monks, on account of which unarisen lethargy and drowsiness does not arise and arisen lethargy and drowsiness is abandoned as much as on account of this: the component of arousal, the component of persistence, the component of energetic endeavor. For one who has aroused energy, unarisen lethargy and drowsiness does not arise and arisen lethargy and drowsiness is abandoned.
Restlessness and Anxiety (Uddhaccakukkucca)
The remedy for restlessness and anxiety is the development of a pacified mind (cetaso vūpasama). Other passages suggest taking up mindfulness of breathing. AN 1.2 Nīvaraṇappahāṇavagga:
- No other phenomenon do I know, monks, on account of which unarisen restlessness and anxiety does not arise and arisen restlessness and anxiety is abandoned as much as on account of this: a pacified mind. For one with a pacified mind, unarisen restlessness and anxiety does not arise and arisen restlessness and anxiety is abandoned.
Doubt (Vicikicchā)
Thorough reflection (yoniso manasikāra) is suggested in order to work with any doubts that we may have about the veracity and effectiveness of the dhamma. AN 1.2 Nīvaraṇappahāṇavagga:
- No other phenomenon do I know, monks, on account of which unarisen doubt does not arise and arisen doubt is abandoned as much as on account of this: thorough reflection (yoniso manasikāra). For one who thoroughly reflects, unarisen doubt does not arise and arisen doubt is abandoned.
Generally speaking, the cultivation and development of whichever meditation subject is taken up will lead to the suppression of the hindrances and the appearance and strengthening of the jhāna factors. This developmental process is nicely explained in SN 46.3:
- Dwelling thus withdrawn, one recollects that Dhamma and thinks it over. Whenever, bhikkhus, a bhikkhu dwelling thus withdrawn recollects that Dhamma and thinks it over, on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; on that occasion the bltikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness comes to fulfilment by development in the bhikkhu.
Dwelling thus mindfully, he discriminates that Dhamma with wisdom, examines it, makes an investigation of it. Whenever, bhikkhus, a bhikkhu dwelling thus mindfully discriminates that Dhamma with wisdom, examines It, makes an investigation of it, on that occasion the enlightenment factor of discrimination of states is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of discrimination of states; on that occasion the enlightenment factor of discrimination of states comes to fulfilment by development in the bhikkhu.
While he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, his energy is aroused without slackening. Whenever, bhikkhus, a bhikkhu's energy is aroused without slackening as he discriminates that Dharnma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of energy is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of energy; on that occasion the enlightenment factor of energy comes to fulfilment by development in the bhikkhu.
When his energy is aroused, there arises in him spiritual rapture. Whenever, bhikkhus, spiritual rapture arises in a bhikkhu whose energy is aroused, on that occasion the enlightenment factor of rapture is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of rapture; on that occasion the enlightenment factor of rapture comes to fulfilment by development in the bhikkhu.
For one whose mind is uplifted by rapture the body becomes tranquil and the mind becomes tranquil. Whenever, bhikkhus, the body becomes tranquil and the mind becomes tranquil in a bhikkhu whose mind is uplilted by rapture, on that occasion the enlightenment factor of tranquillity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of tranquillity; on that occasion the enlightenment factor of tranquillity comes to fulfilment by development in the bhikkhu.
For one whose body is tranquil and who is happy the mind becomes concentrated. Whenever, bhikkhus, the mind becomes concentrated in a bhikkhu whose body is tranquil and who is happy, on that occasion the enlightenment factor of concentration is aroused by the bhjkkhu; on that occasion the bhikkhu develops the enlightenment factor of concentration; on that occasion the enlightenment factor of concentration comes to fulfilment by development in the bhikkhu.
He closely looks on with equanimity at the mind thus concentrated. Whenever, bhikkhus, a bhikkhu closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of equanimity; on that occasion the enlightenment factor of equanimity comes to fulfilment by development in the bhikkhu.
There are a number of other excellent discourses related to this development in the Bojjhaṅgasaṃyutta of the Saṃyuttanikāya. And of course, what these discourses summarize in a few paragraphs can encapsulate years of dedicated practice.