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he observes that mind. Therefore it is said: "The establishment of mindfulness as observation of mind in mind." Development means four developments. ... Development by way of cultivation. Thus he dwells observing mind in mind. [Gha] How does he dwell observing phenomena in phenomena? Here, someone, setting aside body, setting aside feeling, setting aside mind, observes the remaining phenomena as impermanent, not as permanent; observes as suffering, not as pleasure; observes as non-self, not as self; he is disenchanted, he does not delight; he is dispassionate, he is not passionate; he ceases, he does not originate; he relinquishes, he does not grasp. Perceiving as impermanent, he abandons the perception of permanence, perceiving as suffering, he abandons the perception of pleasure, perceiving as non-self, he abandons the perception of self, being disenchanted, he abandons delight... abandoning, dispassionately he abandons lust, ceasing, he abandons origination, relinquishing, he abandons clinging. In these seven ways he contemplates those phenomena. Phenomena are presence, not mindfulness. Mindfulness is both presence and mindfulness. With that mindfulness, with that knowledge, he contemplates those phenomena. Therefore it is said – "mindfulness of the contemplation of phenomena in phenomena." Development means four developments – there, development by not transgressing phenomena that have arisen, development by the singleness of taste of the faculties, development by carrying on the associated energy, development by repeated practice. Thus he dwells contemplating phenomena in phenomena. The discourse on the foundations of mindfulness is concluded. 9. Discourse on Insight 36. Thus have I heard – At one time the Blessed One was dwelling in Savatthi, in Jeta's Grove, Anathapindika's monastery. There, indeed, the Blessed One addressed the bhikkhus – "Bhikkhus!" "Venerable Sir," those bhikkhus replied to the Blessed One. The Blessed One spoke thus – "It is not possible, bhikkhus, that a bhikkhu, contemplating any formation as permanent, will be endowed with conformable patience – this is not possible; that, not endowed with conformable patience, he will enter the fixed course of rightness – this is not possible; that, not having entered the fixed course of rightness, he will realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship – this is not possible. "It is possible, bhikkhus, that a bhikkhu, contemplating all formations as impermanent, will be endowed with conformable patience – this is possible; that, endowed with conformable patience, he will enter the fixed course of rightness – this is possible; that, having entered the fixed course of rightness, he will realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship – this is possib arises. “It is not possible, monks, that a monk, seeing any formation as pleasant, will be endowed with conforming patience; it is not possible that, not endowed with conforming patience, he will enter the fixed course of rightness; it is not possible that, not entering the fixed course of rightness, he will realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship. “It is possible, monks, that a monk, seeing all formations as suffering, will be endowed with conforming patience; it is possible that, endowed with conforming patience, he will enter the fixed course of rightness; it is possible that, entering the fixed course of rightness, he will realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship. “It is not possible, monks, that a monk, seeing any phenomenon as self, will be endowed with conforming patience; it is not possible that, not endowed with conforming patience, he will enter the fixed course of rightness; it is not possible that, not entering the fixed course of rightness, he will realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship. “It is possible, monks, that a monk, seeing all phenomena as not-self, will be endowed with conforming patience; it is possible that, endowed with conforming patience, he will enter the fixed course of rightness; it is possible that, entering the fixed course of rightness, he will realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship. “It is not possible, monks, that a monk, seeing Nibbāna as suffering, will be endowed with conforming p will be endowed by killing— this is not possible; not endowed with conformable patience, will enter the fixed course of rightness— this is not possible; not entering the fixed course of rightness, will realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship— this is not possible. “Indeed, monks, that bhikkhu, perceiving Nibbāna as happiness, will be endowed with conformable patience— this is possible; endowed with conformable patience, will enter the fixed course of rightness— this is possible; entering the fixed course of rightness, will realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship— this is possible.” 37. In how many ways does one obtain conformable patience? In how many ways does one enter the fixed course of rightness? In forty ways one obtains conformable patience, in forty ways one enters the fixed course of rightness. Which are the forty ways one obtains conformable patience? Which are the forty ways one enters the fixed course of rightness? The five aggregates, as impermanent, as suffering, as disease, as a boil, as a dart, as misery, as affliction, as alien, as decaying, as calamity, as misfortune, as fear, as a threat, as flickering, as perishable, as unstable, as without protection, as without shelter, as without refuge, as empty, as hollow, as void, as not-self, as a disadvantage, as subject to change, as without essence, as the root of misery, as a slayer, as destruction, as with influxes, as conditioned, as Māra's bait, as subject to birth, as subject to aging, as subject to sickness, as subject to death, as subject to sorrow, as subject to lamentation, as subject to despair, as subject to defilement. 38. Perceiving the five aggregates as impermanent, one obtains conformable patience. Perceiving the cessation of the five aggregates as the permanent Nibbāna, one enters the fixed course of rightness. Perceiving the five aggregates as suffering, a... One obtains conforming endurance. Seeing the cessation of the five aggregates as happiness, Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as a disease, one obtains conforming endurance. Seeing the cessation of the five aggregates as health, Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as a boil, one obtains conforming endurance. Seeing the cessation of the five aggregates as no boil, Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as a dart, one obtains conforming endurance. Seeing the cessation of the five aggregates as dart-free, Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as misery, one obtains conforming endurance. Seeing the cessation of the five aggregates as no misery, Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as affliction, one obtains conforming endurance. Seeing the cessation of the five aggregates as no affliction, Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as alien, one obtains conforming endurance. Seeing the cessation of the five aggregates as not dependent on others, Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as perishable, one obtains conforming endurance. Seeing the cessation of the five aggregates as imperishable, Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as calamity, one obtains conforming endurance. Seeing the cessation of the five aggregates as no calamity, Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as danger, one obtains conforming endurance. Seeing the cessation of the five aggregates as no danger, Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as fear, one obtains conforming endurance. Seeing the cessation of the five aggregates as fearlessness, Nibbāna, one sees... ...enters the fixed course of rightness. Seeing the five aggregates as a danger, he gains conforming acceptance. Seeing the cessation of the five aggregates as Nibbāna without danger, he enters the fixed course of rightness. Seeing the five aggregates as wavering, he gains conforming acceptance. Seeing the cessation of the five aggregates as unmoving Nibbāna, he enters the fixed course of rightness. Seeing the five aggregates as perishable, he gains conforming acceptance. Seeing the cessation of the five aggregates as imperishable Nibbāna, he enters the fixed course of rightness. Seeing the five aggregates as impermanent, he gains conforming acceptance. Seeing the cessation of the five aggregates as permanent Nibbāna, he enters the fixed course of rightness. Seeing the five aggregates as without protection, he gains conforming acceptance. Seeing the cessation of the five aggregates as Nibbāna, a protection, he enters the fixed course of rightness. Seeing the five aggregates as without shelter, he gains conforming acceptance. Seeing the cessation of the five aggregates as Nibbāna, a shelter, he enters the fixed course of rightness. Seeing the five aggregates as without refuge, he gains conforming acceptance. Seeing the cessation of the five aggregates as Nibbāna, a refuge, he enters the fixed course of rightness.