Here, a monk abides contemplating mind-objects as mind-objects in respect of the five hindrances.
How does he do so?
Here, monks,
If sensual desire is present in himself, a monk knows that it is present. If sensual desire is absent in himself, a monk knows that it is absent. And he knows how unarisen sensual desire comes to arise, and he knows how the abandonment of arisen sensual desire comes about, and he knows how the non-arising of the abandoned sensual desire in the future will come about.
If ill-will is present in himself, a monk knows that it is present. If ill-will is absent in himself, a monk knows that it is absent. And he knows how unarisen ill-will comes to arise, and he knows how the abandonment of arisen ill-will comes about, and he knows how the non-arising of the abandoned ill-will in the future will come about.
If sloth-and-torpor is present in himself, a monk knows that it is present. If sloth-and-torpor is absent in himself, a monk knows that it is absent. And he knows how unarisen sloth-and-torpor comes to arise, and he knows how the abandonment of arisen sloth-and-torpor comes about, and he knows how the non-arising of the abandoned sloth-and-torpor in the future will come about.
If worry-and-restlessness is present in himself, a monk knows that it is present. If worry-and-restlessness is absent in himself, a monk knows that it is absent. And he knows how unarisen worry-and-restlessness comes to arise, and he knows how the abandonment of arisen worry-and-restlessness comes about, and he knows how the non-arising of the abandoned worry-and-restlessness in the future will come about.
If doubt is present in himself, a monk knows that it is present. If doubt is absent in himself, a monk knows that it is absent. And he knows how unarisen doubt comes to arise, and he knows how the abandonment of arisen doubt comes about, and he knows how the non-arising of the abandoned doubt in the future will come about.
So he abides contemplating mind-objects as mind-objects internally, contemplating mind-objects as mind-objects externally, contemplating mind-objects as mind-objects both internally and externally.
He abides contemplating arising phenomena in the mind-objects, He abides contemplating vanishing phenomena in the mind-objects, He abides contemplating both arising and vanishing phenomena in the mind-objects.
Or else, mindfulness that "there is a mind-object" is present to him just to the extent necessary for the knowledge and awareness. And he abides independent, not clinging to anything in the world. And that, monks, is how a monk abides contemplating mind-objects as mind-objects.
