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in the seven factors of awakening? Here, monks, when the factor of awakening of mindfulness is present internally, a monk understands: ‘The factor of awakening of mindfulness is present in me.’ When the factor of awakening of mindfulness is not present internally, he understands: ‘The factor of awakening of mindfulness is not present in me.’ He understands how the unarisen factor of awakening of mindfulness arises. And he understands how the arisen factor of awakening of mindfulness comes to full development through cultivation. When the factor of awakening of investigation of phenomena is present internally, he understands: ‘The factor of awakening of investigation of phenomena is present in me.’ When the factor of awakening of investigation of phenomena is not present internally, he understands: ‘The factor of awakening of investigation of phenomena is not present in me.’ He understands how the unarisen factor of awakening of investigation of phenomena arises. And he understands how the arisen factor of awakening of investigation of phenomena comes to full development through cultivation. When the factor of awakening of energy is present internally, he understands: ‘The factor of awakening of energy is present in me.’ When the factor of awakening of energy is not present internally, he understands: ‘The factor of awakening of energy is not present in me.’ He understands how the unarisen factor of awakening of energy arises. And he understands how the arisen factor of awakening of energy comes to full development through cultivation. When the factor of awakening of rapture is present internally, he understands: ‘The factor of awakening of rapture is present in me.’ 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 how the unarisen factor of awakening of rapture how the unarisen rapture enlightenment factor arises, that he knows, and how the arisen rapture enlightenment factor is brought to full development, that he knows. When the tranquility enlightenment factor is present within him, he knows: ‘The tranquility enlightenment factor is present within me.’ When the tranquility enlightenment factor is not present within him, he knows: ‘The tranquility enlightenment factor is not present within me.’ And how the unarisen tranquility enlightenment factor arises, that he knows, and how the arisen tranquility enlightenment factor is brought to full development, that he knows. When the concentration enlightenment factor is present within him, he knows: ‘The concentration enlightenment factor is present within me.’ When the concentration enlightenment factor is not present within him, he knows: ‘The concentration enlightenment factor is not present within me.’ And how the unarisen concentration enlightenment factor arises, that he knows, and how the arisen concentration enlightenment factor is brought to full development, that he knows. When the equanimity enlightenment factor is present within him, he knows: ‘The equanimity enlightenment factor is present within me.’ When the equanimity enlightenment factor is not present within him, he knows: ‘The equanimity enlightenment factor is not present within me.’ And how the unarisen equanimity enlightenment factor arises, that he knows, and how the arisen equanimity enlightenment factor is brought 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 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.’ Just enough for knowledge and for recollection, he dwells unattached, and grasps at nothing in the world. And thus, monks, a monk dwells contemplating phenomena in phenomena in the seven factors of awakening. The section on the factors of awakening is finished. Contemplation of Phenomena: Section on the Truths 119. Furthermore, monks, a monk dwells contemplating phenomena in phenomena in the four noble truths. And how, monks, does a monk dwell contemplating phenomena in phenomena 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 finished. Explanation of the Noble Truth of Suffering 120. And what, monks, is the noble truth of suffering? Birth is suffering, aging 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 also suffering, in brief, the five aggregates of clinging are suffering. 121. And what, monks, is birth? That which for various beings in various groups of beings is birth, being born, descent, production, the manifestation of the aggregates, the acquisition of the sense bases, this, monks, is called birth. 122. And what, monks, is aging? That which for various beings in various groups of beings is aging, decrepitude, broken teeth, gray hair, wrinkled skin, the decline of life, the decay of the faculties, this, monks, is called aging. 123. And what, monks, is death? That which for various beings from various groups of beings is passing away, Passing away, breaking up, disappearance, death, dying, making an end of time, the breaking up of the aggregates, the laying down of the body, the cutting off of the life-faculty— this is called, monks, death. 124. And what, monks, is sorrow? That, monks, for one afflicted by some misfortune or other, touched by some painful state or other, is sorrow, sorrowing, the state of being sorrowful, inner sorrow, deep inner sorrow— this is called, monks, monks, sorrow. 125. And what, monks, is lamentation? That, monks, for one afflicted by some misfortune or other, touched by some painful state or other, is lamentation, wailing, lamenting, wailing, the state of being lamenting, the state of being wailing— this is called, monks, lamentation. 126. 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. 127. And what, monks, is displeasure? That, monks, which is mental pain, mental unpleasantness, pain born of mental contact, unpleasant feeling— this is called, monks, displeasure. 128. And what, monks, is despair? That, monks, for one afflicted by some misfortune or other, touched by some painful state or other, is distress, despair, the state of being distressed, the state of being in despair— this is called, monks, despair. 129. And what, monks, is pain from association with the disliked? Here, for one, there are disagreeable, displeasing, unpleasant forms, sounds, smells, tastes, tactile objects, mental phenomena; or those who wish him ill, wish him harm, wish him discomfort, wish him no security; the meeting, coming together, mingling, mixing with them— this is called, monks, pain from association with the disliked. 130. And what, monks, is pain from separation from the liked? Here, for one, there are agreeable, pleasing, delightful forms, Sounds, smells, tastes, tangibles, mental phenomena, or those who are for him wishing for his welfare, wishing for his benefit, wishing for his comfort, wishing for his security from bondage, be it mother or father, brother or sister, friends or colleagues, relatives or kinsmen, the non-association with them, the non-meeting with them, the non-coming together with them, the non-mingling with them, this is called, monks, separation from the beloved is suffering. 131. "And what, monks, is not getting what one wishes for, that too is suffering? For beings subject to birth, monks, such a wish arises – ‘Oh, if only we were not subject to birth, and if only birth would not come to us!’ But this is not to be attained by wishing; this too, not getting what one wishes for, is suffering. For beings subject to old age, monks, such a wish arises – ‘Oh, if only we were not subject to old age, and if only old age would not come to us!’ But this is not to be attained by wishing; this too, not getting what one wishes for, is suffering. For beings subject to sickness, monks, such a wish arises – ‘Oh, if only we were not subject to sickness, and if only sickness would not come to us!’ But this is not to be attained by wishing; this too, not getting what one wishes for, is suffering. For beings subject to death, monks, such a wish arises – ‘Oh, if only we were not subject to death, and if only death would not come to us!’ But this is not to be attained by wishing; this too, not getting what one wishes for, is suffering. For beings subject to sorrow, lamentation, pain, displeasure, and despair, monks, such a wish arises – ‘Oh, if only we were not subject to sorrow, lamentation, pain, displeasure, and despair, and if only sorrow, lamentation, pain, displeasure, and despair would not come to us!’ But this is not to be attained by wishing; this too, not getting what one wishes for, is suffering. 132. "And what, monks, in brief, are the five aggregates of clinging that are suffering? That is – the clinging aggregate of form, the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. These are called, monks, in brief, the five aggregates of clinging, which are suffering.