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or he dwells contemplating the nature of passing away in the body, or he dwells contemplating the nature of both origination and passing away in the body. Or else, mindfulness that ‘there is a body’ is established in him just for the sake of knowledge and recollection. And he dwells unattached, and he grasps at nothing in the world. Thus, bhikkhus, a monk dwells contemplating the body in the body. The section on the nine charnel ground contemplations is finished. The fourteen contemplations of the body are finished. Contemplation of Feeling 380. And how, bhikkhus, does a monk dwell contemplating feelings in feelings? Here, bhikkhus, when a monk experiences a pleasant feeling, he understands: ‘I experience a pleasant feeling.’ When he experiences a painful feeling, he understands: ‘I experience a painful feeling.’ When he experiences a neither-pleasant-nor-painful feeling, he understands: ‘I experience a neither-pleasant-nor-painful feeling.’ When he experiences a worldly pleasant feeling, he understands: ‘I experience a worldly pleasant feeling.’ When he experiences an unworldly pleasant feeling, he understands: ‘I experience an unworldly pleasant feeling.’ When he experiences a worldly painful feeling, he understands: ‘I experience a worldly painful feeling.’ When he experiences an unworldly painful feeling, he understands: ‘I experience an unworldly painful feeling.’ When he experiences a worldly neither-pleasant-nor-painful feeling, he understands: ‘I experience a worldly neither-pleasant-nor-painful feeling.’ When he experiences an unworldly neither-pleasant-nor-painful feeling, he understands: ‘I experience an unworldly neither-pleasant-nor-painful feeling.’ Thus he dwells contemplating feelings in feelings internally, or he dwells contemplating feelings in feelings externally, or he dwells contemplating feelings in feelings internally and externally. He dwells contemplating the nature of origination in feelings, or of passing away... or he dwells observing the nature of passing away in feelings, or he dwells observing the nature of arising and passing away in feelings. Or else, mindfulness that ‘there are feelings’ is established in him just for the sake of knowledge, for the sake of remembrance. And he dwells unattached, and grasps nothing in the world. Thus, indeed, bhikkhus, a monk dwells observing feelings in feelings. The contemplation of feelings is finished. Contemplation of Consciousness 381. And how, bhikkhus, does a monk dwell observing consciousness in consciousness? Here, bhikkhus, a monk knows a consciousness with lust as ‘consciousness with lust’, or a consciousness without lust as ‘consciousness without lust’. He knows a consciousness with hate as ‘consciousness with hate’, or a consciousness without hate as ‘consciousness without hate’. He knows a consciousness with delusion as ‘consciousness with delusion’, or a consciousness without delusion as ‘consciousness without delusion’. He knows a constricted consciousness as ‘constricted consciousness’, or a distracted consciousness as ‘distracted consciousness’. He knows an exalted consciousness as ‘exalted consciousness’, or an unexalted consciousness as ‘unexalted consciousness’. He knows a surpassable consciousness as ‘surpassable consciousness’, or an unsurpassable consciousness as ‘unsurpassable consciousness’. He knows a concentrated consciousness as ‘concentrated consciousness’, or an unconcentrated consciousness as ‘unconcentrated consciousness’. He knows a liberated consciousness as ‘liberated consciousness’, or an unliberated consciousness as ‘unliberated consciousness’. Thus he dwells observing consciousness in consciousness internally, or externally, or both internally and externally. He dwells observing the nature of arising in consciousness, or observing the nature of passing away in consciousness, or observing the nature of both arising and passing away in consciousness. Or else, mindfulness that ‘there is consciousness’ is established in him just for the sake of knowledge, for the sake of remembrance. He dwells unattached, and grasps nothing in the world. Thus, bhikkhus, a bhikkhu dwells observing mind in mind. Observation of mind is finished. Observation of phenomena: The section on hindrances 382. "And how, bhikkhus, does a bhikkhu dwell observing phenomena in phenomena? Here, bhikkhus, a bhikkhu dwells observing phenomena in phenomena in the five hindrances. And how, bhikkhus, does a bhikkhu dwell observing phenomena in phenomena in the five hindrances? "Here, bhikkhus, a bhikkhu, when sensual desire is present within him, knows: 'There is sensual desire within me'; when sensual desire is not present within him, he knows: 'There is no sensual desire within me'; he knows how unarisen sensual desire arises; he knows how arisen sensual desire is abandoned; and he knows how abandoned sensual desire will not arise again in the future. "When ill will is present within him, he knows: 'There is ill will within me'; when ill will is not present within him, he knows: 'There is no ill will within me'; he knows how unarisen ill will arises; he knows how arisen ill will is abandoned; and he knows how abandoned ill will will not arise again in the future. "When sloth and torpor are present within him, he knows: 'There are sloth and torpor within me'; when sloth and torpor are not present within him, he knows: 'There are no sloth and torpor within me'; he knows how unarisen sloth and torpor arise; he knows how arisen sloth and torpor are abandoned; and he knows how abandoned sloth and torpor will not arise again in the future. "When restlessness and remorse are present within him, he knows: 'There are restlessness and remorse within me'; when restlessness and remorse are not present within him, He understands when there is agitation and remorse within him, 'There is agitation and remorse within me.' He understands when there is no agitation and remorse within him, 'There is no agitation and remorse within me.' He understands how unarisen agitation and remorse arise. He understands how arisen agitation and remorse are abandoned. He understands how abandoned agitation and remorse do not arise again in the future. He understands when there is doubt within him, 'There is doubt within me.' He understands when there is no doubt within him, 'There is no doubt within me.' He understands how unarisen doubt arises. He understands how arisen doubt is abandoned. He understands how abandoned doubt does not arise again in the future. Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena internally and externally. He dwells contemplating the arising of phenomena, or he dwells contemplating the passing away of phenomena, or he dwells contemplating the arising and passing away of phenomena. Or else, his mindfulness is established with the thought, 'There are phenomena,' just to the extent of knowledge and recollection. And he dwells unattached, and grasps at nothing in the world. Thus, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena, in the five hindrances. The section on hindrances is finished. Contemplation of Phenomena: The Section on Aggregates 383. And further, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena, in the five aggregates of clinging. And how, bhikkhus, does a bhikkhu dwell contemplating phenomena in phenomena, in the five aggregates of clinging? Here, bhikkhus, a bhikkhu thinks: 'Such is form, such is the origin of form, such is the disappearance of form; such is feeling, such is the origin of feeling, such is the disappearance of feeling; such is perception, such is the origin of perception, such is the disappearance of perception; such are mental formations, Indeed, thus is the origin of formations, thus is the disappearance of formations, thus is consciousness, thus is the origin of consciousness, thus is the disappearance of consciousness. Thus he dwells observing phenomena in phenomena internally, or he dwells observing phenomena in phenomena externally, or he dwells observing phenomena in phenomena internally and externally. He dwells observing the nature of origination in phenomena, or he dwells observing the nature of dissolution in phenomena, or he dwells observing the nature of both origination and dissolution in phenomena. Or else, his mindfulness is established with the thought, ‘There are phenomena,’ to the extent necessary for bare knowledge and bare mindfulness. And he dwells unattached, and he grasps at nothing in the world. In this way, bhikkhus, a bhikkhu dwells observing phenomena in phenomena, in the five aggregates of clinging. The section on aggregates is finished. Observation of Phenomena: The Section on Sense Bases 384. Furthermore, bhikkhus, a bhikkhu dwells observing phenomena in phenomena, in the six internal and external sense bases. And how, bhikkhus, does a bhikkhu dwell observing phenomena in phenomena, in the six internal and external sense bases? Here, bhikkhus, a bhikkhu understands the eye, and he understands forms, and he understands the fetter that arises dependent on both of them, and he understands how the non-arisen fetter arises, and he understands how the arisen fetter is abandoned, and he understands how the abandoned fetter will not arise in the future. He understands the ear, and he understands sounds, and he understands the fetter that arises dependent on both of them, and he understands how the non-arisen fetter arises, and he understands how the arisen fetter is abandoned, and he understands how the abandoned fetter will not arise in the future. He understands the nose, and he understands odors, and he understands the fetter that arises dependent on both of them, Thus the fetter, that he understands. And how the unarisen fetter arises, that he understands.