Evening Satipaṭṭhāna Chants, Day Twenty

Dhammānupassanā Nīvaraṇapabbaṁ
Contemplation of (the Nature of) Things, The Section about the Hindrances

Kathañ-ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?
And how, monks, does a monk dwell contemplating (the nature of) things in (various) things?

Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,
Here, monks, a monk dwells contemplating (the nature of) things in (various) things,

pañcasu nīvaraṇesu.
in the five hindrances.

Kathañ-ca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,
And how, monks, does a monk dwell contemplating (the nature of) things in (various) things,

pañcasu nīvaraṇesu?
in the five hindrances?

 

Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ
Here, monks, a monk having sensual desire in himself

“atthi me ajjhattaṁ kāmacchando” ti pajānāti;
knows “there is sensual desire in myself”;

asantaṁ vā ajjhattaṁ kāmacchandaṁ
or, not having sensual desire in himself

“natthi me ajjhattaṁ kāmacchando” ti pajānāti.
he knows “there is no sensual desire in myself”.

 

Yathā ca anuppannassa kāmacchandassa uppādo hoti tañ-ca pajānāti;
How there is an arising of sensual desire that has not arisen – that he knows;

yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañ-ca pajānāti;
and how there is an abandonment of sensual desire that has arisen – that also he knows;

yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of abandoned sensual desire again in the future – that also he knows.

 

Santaṁ vā ajjhattaṁ byāpādaṁ
Having ill-will in himself

“atthi me ajjhattaṁ byāpādo” ti pajānāti;
he knows “there is ill-will in myself”;

asantaṁ vā ajjhattaṁ byāpādaṁ
or, not having ill-will in himself

“natthi me ajjhattaṁ byāpādo” ti pajānāti.
he knows “there is no ill-will in myself”.

 

Yathā ca anuppannassa byāpādassa uppādo hoti tañ-ca pajānāti,
How there is an arising of ill-will that has not arisen – that he knows;

yathā ca uppannassa byāpādassa pahānaṁ hoti tañ-ca pajānāti,
and how there is an abandonment of ill-will that has arisen – that also he knows;

yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of abandoned ill-will again in the future – that also he knows.

 

Santaṁ vā ajjhattaṁ thinamiddhaṁ
Having sloth and torpor in himself

“atthi me ajjhattaṁ thinamiddhan”-ti pajānāti;
he knows “there is sloth and torpor in myself”;

asantaṁ vā ajjhattaṁ thinamiddhaṁ
or, not having sloth and torpor in himself

“natthi me ajjhattaṁ thinamiddhan”-ti pajānāti.
he knows “there is no sloth and torpor in myself”.

 

Yathā ca anuppannassa thinamiddhassa uppādo hoti tañ-ca pajānāti;
How there is an arising of sloth and torpor that has not arisen – that he knows;

yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañ-ca pajānāti;
and how there is an abandonment of sloth and torpor that has arisen – that also he knows;

yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of abandoned sloth and torpor again in the future – that also he knows.

 

Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ
Having agitation and worry in himself

“atthi me ajjhattaṁ uddhaccakukkuccan”-ti pajānāti;
he knows “there is agitation and worry in myself”;

asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ
or, not having agitation and worry in himself

“natthi me ajjhattaṁ uddhaccakukkuccan”-ti pajānāti.
he knows “there is no agitation and worry in myself”.

 

Yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañ-ca pajānāti;
How there is an arising of agitation and worry that has not arisen – that he knows;

yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañ-ca pajānāti;
and how there is an abandonment of agitation and worry that has arisen – that also he knows;

yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of abandoned agitation and worry again in the future – that also he knows.

 

Santaṁ vā ajjhattaṁ vicikicchaṁ
Having doubt in himself

“atthi me ajjhattaṁ vicikicchā” ti pajānāti;
he knows “there is doubt in myself”;

asantaṁ vā ajjhattaṁ vicikicchaṁ
or, not having doubt in himself

“natthi me ajjhattaṁ vicikicchā” ti pajānāti.
he knows “there is no doubt in myself”.

 

Yathā ca anuppannāya vicikicchāya uppādo hoti tañ-ca pajānāti;
How there is an arising of doubt that has not arisen – that he knows;

yathā ca uppannāya vicikicchāya pahānaṁ hoti tañ-ca pajānāti;
and how there is an abandonment of doubt that has arisen – that also he knows;

yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of abandoned doubt again in the future – that also he knows.

 

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati,
Thus he dwells contemplating (the nature of) things in (various) things in regard to himself,

bahiddhā vā dhammesu dhammānupassī viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to others,

ajjhattabahiddhā vā dhammesu dhammānupassī viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to himself and in regard to others,

samudayadhammānupassī vā dhammesu viharati,
or he dwells contemplating the nature of origination in things,

vayadhammānupassī vā dhammesu viharati,
or he dwells contemplating the nature of dissolution in things,

samudayavayadhammānupassī vā dhammesu viharati,
or he dwells contemplating the nature of origination and dissolution in things,

“atthi dhammā” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness that “there are these (various) things” is established in him

yāvad-eva ñāṇamattāya paṭissatimattāya,
just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.
and he dwells independent, and without being attached to anything in the world.

Evam-pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,
In this way, monks, a monk dwells contemplating (the nature of) things in (various) things,

pañcasu nīvaraṇesu.
in the five hindrances.

Nīvaraṇapabbaṁ Niṭṭhitaṁ
The Section about the Hindrances is Finished

 

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,
May there be every blessing, and may all of the gods protect you,

sabba-Buddhānubhāvena sadā sukhī bhavantu te!
by the power of all the Buddhas may you be well forever!

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,
May there be every blessing, and may all of the gods protect you,

sabba-Dhammānubhāvena sadā sukhī bhavantu te!
by the power of all that is Dhamma may you be well forever!

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,
May there be every blessing, and may all of the gods protect you,

sabba-Saṅghānubhāvena sadā sukhī bhavantu te!
by the power of the whole Sangha may you be well forever!