[730] How does one abide contemplating dhammas in dhammas? Here someone, setting aside the body, setting aside feeling (vedanā), setting aside the mind (citta), contemplates the dhammas remaining therefrom as impermanent, not as permanent; he contemplates them as suffering (dukkha), not as pleasant; he contemplates them as not-self, not as self; he becomes disenchanted, he does not delight; he becomes dispassionate, he is not impassioned; he brings about cessation, he does not bring about origination; he relinquishes, he does not grasp. Contemplating as impermanent, he abandons the perception of permanence; contemplating as suffering, he abandons the perception of pleasure; contemplating as not-self, he abandons the perception of self; becoming disenchanted, he abandons delight; becoming dispassionate, he abandons lust; bringing about cessation, he abandons origin; relinquishing, he abandons grasping. In these seven ways he contemplates dhammas. Dhammas are the establishment (upaṭṭhāna), not mindfulness; mindfulness is both the establishment and mindfulness itself. With that mindfulness and that knowledge (ñāṇa) he contemplates those dhammas. Hence it is called "the development of the establishment of mindfulness (satipaṭṭhāna) consisting in the contemplation of dhammas in dhammas."
"Development" (bhāvanā): there are four developments — development in the sense that the dhammas arisen therein do not exceed one another; development in the sense that the faculties (indriya) have a single taste; development in the sense of the conveyance of the energy appropriate thereto; development in the sense of repeated practice (āsevana) … Thus one abides contemplating dhammas in dhammas.
The Discourse on the Establishments of Mindfulness is concluded.
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The Wisdom Chapter: The Discourse on Insight (Vipassanā)
The Sāvatthī setting in full.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.