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115."Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?
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"And how, monks, does he in regard to dhammas abide contemplating dhammas?
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Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
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Here in regard to dhammas he abides contemplating dhammas in terms of the five hindrances.
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Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
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And how does he in regard to dhammas abide contemplating dhammas in terms of the five hindrances?
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"Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ 'atthi me ajjhattaṃ kāmacchando'ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ 'natthi me ajjhattaṃ kāmacchando'ti pajānāti;
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"If sensual desire is present in him, he knows 'there is sensual desire in me'; if sensual desire is not present in him, he knows 'there is no sensual desire in me';
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yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.
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and he knows how unarisen sensual desire can arise, how arisen sensual desire can be removed, and how a future arising of the removed sensual desire can be prevented.
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"Santaṃ vā ajjhattaṃ byāpādaṃ 'atthi me ajjhattaṃ byāpādo'ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ 'natthi me ajjhattaṃ byāpādo'ti pajānāti;
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"If aversion is present in him, he knows 'there is aversion in me'; if aversion is not present in him, he knows 'there is no aversion in me';
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yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.
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and he knows how unarisen aversion can arise, how arisen aversion can be removed, and how a future arising of the removed aversion can be prevented.
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"Santaṃ vā ajjhattaṃ thīnamiddhaṃ 'atthi me ajjhattaṃ thīnamiddha'nti pajānāti, asantaṃ vā ajjhattaṃ thīnamiddhaṃ 'natthi me ajjhattaṃ thīnamiddha'nti pajānāti,
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"If sloth-and-torpor is present in him, he knows 'there is sloth-and-torpor in me'; if sloth-and-torpor is not present in him, he knows 'there is no slothand-torpor in me';
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yathā ca anuppannassa thīnamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thīnamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thīnamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.
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and he knows how unarisen sloth-and-torpor can arise, how arisen sloth-and-torpor can be removed, and how a future arising of the removed sloth-and-torpor can be prevented.
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"Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ 'atthi me ajjhattaṃ uddhaccakukkucca'nti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ 'natthi me ajjhattaṃ uddhaccakukkucca'nti pajānāti;
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"If restlessness-and-worry is present in him, he knows 'there is restlessness- and-worry in me'; if restlessness-and-worry is not present in him, he knows 'there is no restlessness-and-worry in me';
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yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.
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and he knows how unarisen restlessness-and-worry can arise, how arisen restlessness-and-worry can be removed, and how a future arising of the removed restlessness-and-worry can be prevented.
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"Santaṃ vā ajjhattaṃ vicikicchaṃ 'atthi me ajjhattaṃ vicikicchā'ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ 'natthi me ajjhattaṃ vicikicchā'ti pajānāti;
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"If doubt is present in him, he knows 'there is doubt in me';
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yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.
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if doubt is not present in him, he knows 'there is no doubt in me'; and he knows how unarisen doubt can arise, how arisen doubt can be removed, and how a future arising of the removed doubt can be prevented.
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"Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.
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"In this way, in regard to dhammas he abides contemplating dhammas internally ... externally... internally and externally. He abides contemplating the nature of arising ... of passing away... of both arising and passing away in dhammas.
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'Atthi dhammā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
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Mindfulness that 'there are dhammas'is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world.
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Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
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"That is how in regard to dhammas he abides contemplating dhammas in terms of the five hindrances.
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Nīvaraṇapabbaṃ niṭṭhitaṃ.
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