[141] And how, bhikkhus, does a bhikkhu abide contemplating dhammas (dhamma) in dhammas? Here, bhikkhus, a bhikkhu abides contemplating dhammas in dhammas with regard to the five hindrances (nīvaraṇa). And how, bhikkhus, does a bhikkhu abide contemplating dhammas in dhammas with regard to the five hindrances? Here, bhikkhus, when sensual desire (kāmacchanda) is present within him, a bhikkhu understands: 'There is sensual desire within me'; or when sensual desire is not present within him, he understands: 'There is no sensual desire within me.' He also understands how there comes to be the arising of unarisen sensual desire; he also understands how there comes to be the abandoning of arisen sensual desire; and he also understands how there comes to be the future non-arising of abandoned sensual desire.
When ill will (byāpāda) is present within him, he understands: 'There is ill will within me'; or when ill will is not present within him, he understands: 'There is no ill will within me.' He also understands how there comes to be the arising of unarisen ill will; he also understands how there comes to be the abandoning of arisen ill will; and he also understands how there comes to be the future non-arising of abandoned ill will.
When dullness and drowsiness (thīna-middha) are present within him, he understands: 'There are dullness and drowsiness within me'; or when dullness and drowsiness are not present within him, he understands: 'There are no dullness and drowsiness within me.' He also understands how there comes to be the arising of unarisen dullness and drowsiness; he also understands how there comes to be the abandoning of arisen dullness and drowsiness; and he also understands how there comes to be the future non-arising of abandoned dullness and drowsiness.
When restlessness and remorse (uddhacca-kukkucca) are present within him, he understands: 'There are restlessness and remorse within me'; or when restlessness and remorse are not present within him, he understands: 'There are no restlessness and remorse within me.' He also understands how there comes to be the arising of unarisen restlessness and remorse; he also understands how there comes to be the abandoning of arisen restlessness and remorse; and he also understands how there comes to be the future non-arising of abandoned restlessness and remorse.
When doubt (vicikicchā) is present within him, he understands: 'There is doubt within me'; or when doubt is not present within him, he understands: 'There is no doubt within me.' He also understands how there comes to be the arising of unarisen doubt; he also understands how there comes to be the abandoning of arisen doubt; and he also understands how there comes to be the future non-arising of abandoned doubt.
Thus he abides contemplating dhammas in dhammas internally, or he abides contemplating dhammas in dhammas externally, or he abides contemplating dhammas in dhammas both internally and externally. He abides contemplating in dhammas their nature of origination, or he abides contemplating in dhammas their nature of vanishing, or he abides contemplating in dhammas their nature of both origination and vanishing. Or else his mindfulness that 'there are dhammas' is established just to the extent necessary for knowledge (ñāṇa) and continued mindfulness; and he abides independent, not clinging to anything in the world. Thus too, bhikkhus, a bhikkhu abides contemplating dhammas in dhammas with regard to the five hindrances.
The Section on the Hindrances is concluded.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.