ธรรมมานุปัสสนา
: Dhammānupassana : The
contemplating of the mind-objects.
1
นิวรณ์ 5 Nīvaraṇpabbaṃ : the Five Hindrances.
Kathañca
pana, And Monks, how does a monk
dwells
Bhikkhave,
bhikkhu contemplating
the mind - object
Dhammesu
dhammānupassī viharati.? In the mind-objects?
Idha
, bhikkhave, bhikkhu Here,
Monks, a monk dwells comtemplating
Dhammesu
dhammanupassī viharati the
mind-object in the mind-objects
Pañcasu
nīvaraṇesu? Of
the five hindrances?
Idha bhikkhave, bhikkhu Here,
Monks,
1
Santaṃ vā ajjhataṃ kāmachandaṃ when
sense-desire is present in him,
Atthi
me ajjhattaṃ the
monk knows,’There is sense disre
kāmachando
‘ ti pajānati. In
me’.
Asantaṃ
va ajjhattaṃ or
when sense-desire is absent in him,
Nathhi
me ajjhattaṃ he
knows,
kāmachando’
ti pajānati. ’
there is no sens-desire in me.’
Yathā
ca anuppannassa He
also knows the reason why the
kāmachandassa
uppado arising
of the non-arisen sense-desire
hoti tañca pajanāti. Come to
be;
Yathā
ca uppannassa he also knows the reason
kāmachandassa
pahānaṃ hoti why the abandoning of arisen
tañca
pajānāti. sense-desire
comes to be;
Yathā
ca pahīnassa and
he also knows the reason
kāmachandassa
āyatiṃ why
the non-arising in the future of the
anupado
hoti tañca pajānāti. Abandoned
sese-desire comes to be.
2
Santaṃ vā ajjhattaṃ byāpādaṃ When
ill-will is present in him,
Atthi
me ajjhattaṃ he
knows
byāpādo’
ti pajānāti. ‘There
is ill-will in me.’
Asantaṃ
va ajjhattaṃ byāpādaṃ, or
when ill-will is absent in him,
Natthi
me ajjhattaṃ he
knows,
byāpādo’
ti pajanāti. ‘There
is no ill-will in me.’
Yathā
ca anuppannassa He
also knows the reason why the
byāpādassa
uppādo hoti arising
of the non-arisen ill-will
tañca
pajānāti. Comes
to be;
Yathā
ca uppannassa he also knows the reason why
abandoning
byāpādassa
pahānaṃ hoti of
arisen ill- will
tañca
pajānāti. Comes
to be;
Yathā
ca pahīnassa he
also knows hwy
byāpādassa
āyatiṃ non-arising
in the future of
anuppādo
hoti the abandoned ill-will
tañca
pajānāti. comes to be.
3
Santaṃ vā ajjhattaṃ thīnamiddhaṃ When sloth and torpor are
present in him,
Atthi
me ajjhattaṃ he knows,
thīnamiddthan’
ti pajanāti.
‘There are sloth and torpor in me’;
Asantaṃ
vā ajjhattaṃ thīnamiddhaṃ or when sloth and torpor ar absent in him,
Natthi
me ajjhattaṃ he knows,
thīnamiddhan’
ti pajanāti;
‘There are no sloth and torpor in me.’
yathā
ca anupannassa He
also knows the reason why the arising of
thīnamiddhassa
uppādo hoti non-arisen sloth and torpor
tañca
pajānati.
comes to be;
Yathā
ca uppannassa he
also knows the reason why the abandoning
thīnamiddhassa
pahānaṃ hoti of
arisen sloth and torpor
tañca
pajānāti.
comes to be;
Yathā
ca pahīnassa he also knows the reason why the non-
thīnamiddhassa
ayatiṃ arising in the future of the abandoned sloth
anuppado
hoti tañca pajānāti. and torpor Comes to be.
4
Santaṃ vā ajjhattaṃ When
restlessness and remorse are present
uddhacca
kukkuccaṃ
in him,
Atthi
me ajjhattaṃ he knows,
uddhaccakukkuccan’
ti pajānāti. There restlessness and remorse in
me;
Asantaṃ
vā ajjhattaṃ or
when restlessness and remorse are
uddhaccakkuccaṃ absent
in him,
Natthi
me ajjhattaṃ he knows,
uddhaccakukkuccan’
ti pajānati. There
are no restlessness and remorse in me’.
Yathā
ca anuppannassa He also knows the reason why the arising of
uddhaccakukkuccassa
uppādo hoti non-arisen restlessness and remorse comes
tañca
pajānati.
To be;
Yathā
ca uppannassa he
also knows the reason why the abandoning
uddhaccakukkuccassa
uppādo hoti or
arisen restlessness and remorse comes
tañca
pajānāti. To
be;
Yathā
ca pahīnassa he also knows the reason why the non-
uddhaccakukkuccassa
arising in the future of the
abandoned
āyatiṃ
anuppādo hoti restlessness
and remorse
tañca
pajānāti. Comes
to be.
5
Santaṃ vā ajjhattaṃ vicikicchaṃ
When doubt is present in him,
Atthi
me ajjhattaṃ he
knows
vicikicchā’ti
pajānati. ‘There
is doubt in me’;
Asantaṃ
vā ajjhattaṃ vicikicchaṃ
or when doubt is absent in him,
Natthi
me ajjhattaṃ he knows,
vicikicchā’
ti pajānāti.
‘There is no doubt in my.’
Yathā
ca anupannāya He also knows the reason why the arising
vicikicchāya
uppādo hoti of non-arisen doubt
tañca
pajānāti. Comes
to be;
Yathā
ca uppannāya he
also knows the reason why the
vicikicchāya
pahānaṃ hoti abandoning
of arisen doubt
tañca
pajānāti. Comes to be;
Yathā
ca pahīnāya he
also knows the reason why the non-arising
vicikicchāya
āyatiṃ anuppādo hoti in
the future of the abandoned
tañca
pajānāti. Doubt
comes to be.
Iti
ajjhattaṃ vā dhammesu Thus
he dwells contemplating the mind-
dhammānupassī
viharati, object
in the mind-objects interanally,
bahiddhā
vā dhammesu or
he dwells contemplating the mind-object
dhammanupassī
viharati, in
mind-objects externally,
ajjhattabhiddhā
vā dhammesu or he dwells contemtemplating
the mind-
dhammānupassī
viharati, object
in the mind-objects both
internally
and externally.
Samudayadhammanupassī
vā He dwells contemplating the
origination
Dhammesu
viharati, factors
in the mind-objects,
Vayadhammānupassī
va or he
dwells contemplating the dissolution
Dhammesu
viharati, factors
in the mind-objects.
Samudayavayadhammānupassī
vā oe he
dwells contemplating both the
Dhammesu
viharati. Originaton
and dissolution-factors in the
Mind-objects.
Atthi
dhammā’ ti vā panassa Or
his mindfulness is established as ‘ there
Sati
paccupaṭṭhitā hoti, are mind-objects only’
Yāvadeva
ñāṇamattāya to the extent necessary for
knowledge and
paṭṭissatimattāya. mindfulness.
Anissito
ca viharati. He
dwells completely independent( not
depening
on craving and wrong view)
Na
ca kiñci loke upādiyati. Clining
to nothing in the world.
Evampi
kho, bhikkhave, bhikkhu Monks, thus indeed, a monk
dwells
Dhammesu
dhammānupassī viharati comtemplating
the mind-object in the
Pañcasu nīvaraṇesu. Mind objects of
five hindrances.
นิวรวรณ์
5 จบ : Nivaraṇapabbaṃ niṭṭhitaṃ : the Five
Hindrances ended.
อุปาทานขันธ์
5 : Khandhapabbaṃ : The five Aggregates of
Clinging
Puna
ca paraṃ, bhikkhave, bhikkhu And
again,Monks, a monk dwells
Dhammesu
dhammānupassī viharati contemplating
the mind-object in the
Pañcasu
upadānakkhandhesu. mind-objects
of the five aggregates of clinging
Kathañca
pana, And ,Monks,
Bhikkhave
bhikkhu, how
does a monk dwell comtemplating
Dhammesu
dhammanupassī viharati the
mind-object in the mind-
Pañcasu
upadānakkhandesu? objects of the five aggregates
of clinging?
Idha,
bhikkhave,bhikkhus- Here,
Monks, a monk knows,
-Iti
rūpaṃ, ‘
this is material form,
Iti
rūpassa samudayo, this
is the (cause of the)
arising of material form,
Iti
rūpassa atthaṅgamo; this is (cause of the ) passing
away
Of material form.
Iti
vedanā, this
is feeling,
Iti
vedanāya samudayo, this is the(cause of the)
arising of feeling,
Iti
vedanāya attaṅgamo; this is the(cause of the)
passing away
Of feeling,
Iti
saññā, this
is the perception,
Iti
sañña samudayo, this
is the (cause of the) arising of perperception,
Iti
saññāya attaṅgamo; this
is the( cause of the) passing away of
perception,
Iti
saṅkhārā, these
are mental formations,
Iti
saṅkhārānaṃ samudayo, these
are the (cause of the) arising of the
Mental
formations,
Itit
saṅśkhāranaṃ atthaṅgamo; these are the( cause of the)
passing away of
the
Mental formations,
Iti
viññānaṃ, this
is consciousness,
Iti
viññāṇassa samudayo, this
is the (cause of the )
arising
of consciousness
Iti
viññāṇassa atthaṅgamo’ ti. This
is the(cause of the)
passing
away of consciousness.’
Iti
ajjhattaṃ vā dhammesu Thus
he dwells contemplating the mind-object
Dhammānupassī
viharati, in
the mind-objects internally,
Bahiddha
vā dhammesu or
he dwells contemplating the mind-object
Dhammānupassī
viharati. in
the mind-object externally,
Ajjhattabahiddhā
vā dhammesu or he dwells comtemplating the mind-object
dhammānupassī
viharati. In
the mind-object both internally and externally.
Samudayadhammānupassī
vā He dwells contemplating the
origination
Dhammesu
viharati, factors
in the mind-objects,
Vayadhammānupassī
va or
he dwells contemplating the dissolution
Dhammesu
viharati. Factors
in the mind-objects,
Samudayavayadhammānupassī
vā or he
dwells comtemplating both the
origination
Dhammesu
viharati. And
dissolution factors in the mind-objects.
Atthi
dhamma’ti va panassa Or
his mindfulness is established as
Sati
paccupaṭṭhita hoti, ‘
there are the mental-object
only’
Yāvadeva
ñāṇamattāya to the extent necessary for
knowledge and
Paṭissatimattāya. mindfulness.
Anissito
ca viharati. He
dwells completely independent ( not
denpending
on craving and wrong view),
Na
ca kiñci loke upādiyati. Clinging
to nothing in the world.
Evampi
kho, bhikkhave, bhikkhu Monks, thus indeed, a monk
dwells
Dhammesu
dhammānupassī viharati contemplating
the mind-object in the
Pañcasu
upadānakkhandhesu. Mind-objects
of the five aggregates of clinging.
ขันธบรรพ
จบ : Khandhapabbaṃ niṭṭhitaṃ :
khandapabbaṃ ended.
อายตนะบรรพ : Āyatanapabbaṃ : The six internal and external
sense-bases.
Puna
ca paraṃ, bhikkhave, bhikkhu And
again, Monks, a monk dwells
Dhammesu
dhammānupassī viharati contemplating
the mind-objects of the
Chasu
ajjhattikabāhiresu āyatanesu. Six
internal and six external sense bases.
Kathañca
pana, Bhikkhave, bhikkhu, And,
monks,
Dhammesu
dhammānupassī viharati, how does a monk dwell
contemplating the
Chasu
ajjhattikabahiresu āyatanesu? Mind-object in the mind-objects
of the six
Internal
and six external sense bases?
Idha,bhikkhave,bhikkhu Here,Monks,
1
Cakkhuñca pajānāti, 1 a monk know the eye,
Rūpesu
ca pajānāti, knows
the visible forms,
Yañca
tadubhayaṃ paṭicca and
know the fetter that arises dependent on
Uppajjati
saṃyojanaṃ tañca pajānāti, both,
Yathā
ca anuppannassa saṃyojanassa He also knows the reason why the
arising of
Uppādo
hoti tañca pajānāti, the
non-arisen fetter cones to be;
Yathā
ca uppannassa saṃyojanassa he
also knows the reason why the
Pahānaṃ
hoti tañca pajānāti, abandoning
of the arisen fetter comes to be;
Yathā
ca pahīnassa saṃyojanass he
also knows the reason why the non-
āyatiṃ anuppādo hoti tañca pajānāti. arising
In the future of the abandoned fetter
comes
to be
2
Sotañca pajānāti, He
knows the ear,
Sadde
ca pajānāti, knows
the sounds,
Yañca
tadubhayaṃ paṭicca and
knows the fetter
Uppajjati
saṃyojanaṃ that arises dependent
Tañca
pajanāti, on both
Yathā
ca anuppannassa saṃyojanassa He also knows the reason why the
arising
Upādo
hoti tañca pajānāti, of
the non-arisen fetter comes to be;
Yathā
ca uppannassa saṃyojanassa he
also knows the reason why the
Pahānaṃ
hoti tañca pajānāti, abandoning
of the arisen fetter comes to be;
Yatha
ca pahīnassa saṃyojanassa he
also knows the reason why non-arising in
Āyatiṃ
anuppado hoti the
future of the abandoned fetter
Tañca
pajānāti, comes to be.
3.
Ghānañca pajānati, He
knows the nose,
Ghandhe
ca pajānāti, knows
the smells,
Yañca
tadubhayaṃ paṭicca and
knows the fetter
Uppajjati
saṃyojanaṃ that arises dependent
Tañca
pajānāti, on both.
Yathā
ca anuppanassa saṃyojanassa He also knows the reason why the
arising of
Uppādo
hoti tañca pajānāti, the
non-arisen fetter comes to be;
Yathā
ca uppannassa saṃyojanassa he also knows the reason why the
bandoning
pahānaṃ
hoti tañca pajānāti, of
the arisen fetter cones to be;
yathā
ca pahīnassa saṃyojanassa he
also knows the reason why the non-
āyatiṃ
anuppado hoti arising
in the future of the abandoned fetter
tañca
pajānāti. Comes
to be.
4
jivhañca pajānāti, He
knows the tongue,
Rase
ca pajānāti, knows
the flavors;
Yañca
tadubhayaṃ paṭicca and
knows the fetter
Uppajjati
saṃyojanaṃ that arises dependent
Tañca
pajānāti, on both.
Yathā
ca anuppannassa saṃyojanassa He also knows the reason why the
arising of
Uppādo
hoti tañca pajānāti, the
non-arisen fetter comes to be;
Yathā
ca uppannassa saṃyojanassa he
also knows the reason why the
Pahānaṃ
hoti tañca pajānāti, abandoning
of the arisen fetter comes to be;
Yathā
ca pahīnassa saṃyojanassa he
also knows the reason why the non-
Ayatiṃ
auppādo hoti tañca pajānāti. arising
in The future o the abandoned fetter comes to be.
5
Kayañca pajānāti, He
knows the body,
Phoṭṭahbbe
ca pajānāti, he knows the tactile objects,
Yañca
tadubhayaṃ paṭicca and
knows the fetter that arises dependent
Uppajjti
saṃyojanaṃ tañca pajanāti, on
both.
Yathā
ca anuppannassa saṃyojanassa He also knows the reason why the
arising of
Uppādo
hoti tañca pajānāti, the
non-arisen fetter cones to be,
Yathā
ca uppannassa saṃyojanassa he
knows the reason why the abandoning of
Hahānaṃ
hoti tañca pajānāti, the
arisen fetter comes to be,
Yathā
ca pahīnassa saṃyojanassa he
also knows the reason why the non-
Āyatiṃ
auppādo hoti tañca pajānāti. arising
In the future of the bandoned fetter comes to be.
6.
Manañca pajānāti, He
knows the mind,
Dhamme
ca pajānāti, he
knows the mental-objects,
Yañca
tadubhayaṃ paṭicca and
knows the fetter that arises dependent
Uppajjati
saṃyojanaṃ tañca pajānāti, on both.
Yathā
ca anuppanassa saṃyojanassa He also knows the reason why the
arising of
Uppado
hoti tañca pajānāti, the
non-arisen fetter comes to be,
Yathā
ca uppannassa saṃyojanassa he
also knows the reason why the
Pahānaṃ
hoti tañca pajānāti, abandoning
of the arisen fetter comes to be;
Yathā
ca hahīnassa saṃyojanassa he
also knows the reason why the non-
Ayatiṃ
anuppādo hoti tañca pajānāti. arising In the future of the
abandoned fetter
comes
to be.
Iti
ajjhattaṃ vā dhammesu Thus
he dwells contemplating the mental-
dhammanupassī
viharati, object
in the mental objects-internally,
bahiddhā
vā dhammesu or
he dwells contemplatin the mental-object
dhammānupassī
viharati, in
the mental-objects externally,
ajjhattabahiddhā
vā dhammesu or he dwells contemplating the
mental-object
dhammanupassī
viharati. in
The mental-objects both internally and
externally
Samudayadhammānupassī
vā He dwells contemplating the
origination
Dhammesu
viharati, fators
in the mental-objects,
Vayadhammānupassī
vā or
he dwells contemplating the dissolution
Dhammesu
viharati, factor
in the mental objects,
Samudayavayadhammānupassī
vā or he
dwells contemplating both the
Dhammesu
viharati. Origination
and dissolution factors in the
Mental-objects.
Atthi
dhamma’ ti vā panassa Or
his mindfulness is established as
Sati
paccupaṭthitā hoti, ‘There are mental-object only’
Yāvadeva
ñāṇa mattāya to
the extent necessary for knowledge and
paṭissatimattāya, mindfulness.
Anissito
ca viharati. He
dwells completely independent ( not
depending
on craving and wrong view),
Na
ca kiñci loke upadiyati. Clinging
to nothing in the world.
Evampi
kho, bhikkhave, bhikkhu Monks, thus indeed, a monk
dwells
Dhammesu
dhammanupassī viharati contemplating he mental-object
in the mental
Chasu
ajjhattikabahiresu āyatanesu. Objects
of the six internal and in the six
External
sense –bases.
อายตนะบรรพ จบ : Āyatanapabbaṇṃ niṭṭhitaṃ : the
six internal and external sense-bases.
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