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And how the arisen fetter is abandoned, that he understands. And how the abandoned fetter does not arise in the future, that he understands. And he understands the tongue, and he understands tastes, and the fetter that arises dependent on both of these, that he understands. And how the unarisen fetter arises, that he understands. And how the arisen fetter is abandoned, that he understands. And how the abandoned fetter does not arise in the future, that he understands. And he understands the body, and he understands tangibles, and the fetter that arises dependent on both of these, that he understands. And how the unarisen fetter arises, that he understands. And how the arisen fetter is abandoned, that he understands. And how the abandoned fetter does not arise in the future, that he understands. And he understands the mind, and he understands mental phenomena, and the fetter that arises dependent on both of these, that he understands. And how the unarisen fetter arises, that he understands. And how the arisen fetter is abandoned, that he understands. And how the abandoned fetter does not arise in the future, that he understands. 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 nature of arising in phenomena, or he dwells contemplating the nature of passing away in phenomena, or he dwells contemplating the nature of both arising and passing away in phenomena. Or else, mindfulness that ‘there are phenomena’ is established in him just to the extent necessary for knowledge and recollection. And he dwells unattached, and he grasps at nothing in the world. Thus, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena. Dispassion in the six internal and external sense bases. The section on sense bases is concluded. Contemplation of Dhammas: The section on the factors of awakening 385. Again, further, monks, a bhikkhu dwells contemplating dhammas in dhammas, in the seven factors of awakening. And how, monks, does a bhikkhu dwell contemplating dhammas in dhammas, in the seven factors of awakening? Here, monks, a bhikkhu, when the factor of awakening of mindfulness is present internally, he understands: 'The factor of awakening of mindfulness is present in me.' Or when the factor of awakening of mindfulness is not present internally, he understands: 'The factor of awakening of mindfulness is not present in me.' And he understands how the arising of the unarisen factor of awakening of mindfulness comes to be. And he understands how the development and perfection of the arisen factor of awakening of mindfulness comes to be. When the factor of awakening of investigation of dhammas is present internally, he understands: 'The factor of awakening of investigation of dhammas is present in me.' Or when the factor of awakening of investigation of dhammas is not present internally, he understands: 'The factor of awakening of investigation of dhammas is not present in me.' And he understands how the arising of the unarisen factor of awakening of investigation of dhammas comes to be. And he understands how the development and perfection of the arisen factor of awakening of investigation of dhammas comes to be. When the factor of awakening of energy is present internally, he understands: 'The factor of awakening of energy is present in me.' Or when the factor of awakening of energy is not present internally, he understands: 'The factor of awakening of energy is not present in me.' And he understands how the arising of the unarisen factor of awakening of energy comes to be. And he understands how the development and perfection of the arisen factor of awakening of energy comes to be. When the factor of awakening of rapture is present internally, he understands: 'The factor of awakening of rapture is present in me.' Or when the factor of awakening of rapture is not present internally, he understands: 'The factor of awakening of rapture is not present in me.' And he understands how the arising of the unarisen factor of awakening of rapture comes to be, that he understands. knows, and how the arisen factor of enlightenment of rapture comes to full development, that he knows. “When the factor of enlightenment of tranquility is present in him, he knows: ‘The factor of enlightenment of tranquility is present in me.’ When the factor of enlightenment of tranquility is not present in him, he knows: ‘The factor of enlightenment of tranquility is not present in me.’ And how the unarisen factor of enlightenment of tranquility arises, that he knows, and how the arisen factor of enlightenment of tranquility comes to full development, that he knows. “When the factor of enlightenment of concentration is present in him, he knows: ‘The factor of enlightenment of concentration is present in me.’ When the factor of enlightenment of concentration is not present in him, he knows: ‘The factor of enlightenment of concentration is not present in me.’ And how the unarisen factor of enlightenment of concentration arises, that he knows, and how the arisen factor of enlightenment of concentration comes to full development, that he knows. “When the factor of enlightenment of equanimity is present in him, he knows: ‘The factor of enlightenment of equanimity is present in me.’ When the factor of enlightenment of equanimity is not present in him, he knows: ‘The factor of enlightenment of equanimity is not present in me.’ And how the unarisen factor of enlightenment of equanimity arises, that he knows, and how the arisen factor of enlightenment of equanimity comes to full development, that he knows. “Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. He dwells contemplating the nature of arising in phenomena, or he dwells contemplating the nature of passing away in phenomena, or he dwells contemplating the nature of both arising and passing away 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 He dwells observing mental qualities in mental qualities, in the seven factors of awakening. The section on the factors of awakening is concluded. Observation of Mental Qualities: The Section on Truths 386. Furthermore, monks, a monk dwells observing mental qualities in mental qualities, in the four noble truths. And how, monks, does a monk dwell observing mental qualities in mental qualities, in the four noble truths? Here, monks, a monk understands ‘this is suffering’ as it really is, understands ‘this is the origin of suffering’ as it really is, understands ‘this is the cessation of suffering’ as it really is, understands ‘this is the path leading to the cessation of suffering’ as it really is. The first recitation section is concluded. Elucidation of the Truth of Suffering 387. And what, monks, is the noble truth of suffering? Birth is suffering, old age is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is suffering, in brief, the five aggregates of clinging are suffering. 388. And what, monks, is birth? That which for the various beings, in this or that group of beings, is birth, coming to be, descent, production, the appearance of the aggregates, the acquisition of the sense bases— this, monks, is called birth. 389. And what, monks, is old age? That which for the various beings, in this or that group of beings, is old age, decrepitude, broken teeth, gray hair, wrinkled skin, the decline of life, the decay of the faculties— this, monks, is called old age. 390. And what, monks, is death? That which for the various beings, from this or that group of beings, is passing away, falling away, breaking up, disappearance, death, dying, completion of time, of the aggregates... Breaking up of the body, laying down, cutting off of the life faculty— this is called, monks, death. 391. And what, monks, is sorrow? That, monks, for one afflicted by some misfortune or other, touched by some painful phenomenon or other: sorrow, grieving, the state of having grieved, inner sorrow, deep sorrow— this is called, monks, sorrow. 392. And what, monks, is lamentation? That, monks, for one afflicted by some misfortune or other, touched by some painful phenomenon or other: lament, wailing, lamenting, wailing, the state of having lamented, the state of having wailed— this is called, monks, lamentation. 393. And what, monks, is pain? That, monks, which is bodily pain, bodily unpleasantness, pain born of bodily contact, unpleasant feeling— this is called, monks, pain. 394. And what, monks, is distress? That, monks, which is mental pain, mental unpleasantness, pain born of mental contact, unpleasant feeling— this is called, monks, distress. 395. And what, monks, is despair? That, monks, for one afflicted by some misfortune or other, touched by some painful phenomenon or other: anguish, despair, the state of having anguished, the state of having despaired— this is called, monks, despair. 396. And what, monks, is suffering from association with the disliked? Here, for one, there are disagreeable, unpleasant, undesirable forms, sounds, smells, tastes, tactile objects, mental objects; or those who wish him ill, wish him harm, wish him discomfort, wish him no security— the coming together, meeting, mingling, mixing with them— this is called, monks, suffering from association with the disliked. 397. And what, monks, is suffering from separation from the liked?