And how, monks, does a monk live reflecting upon Discrimination?
Herein, monks, a monk when experiencing a pleasant discrimination, knows "I experience a pleasant discrimination"; when experiencing a painful discrimination, he knows, "I experience a painful discrimination"; when experiencing a neither-pleasant-nor-painful discrimination," he knows, "I experience a neither-pleasant-nor-painful discrimination."
When experiencing a pleasant worldly discrimination, he knows, "I experience a pleasant worldly discrimination"; when experiencing a pleasant spiritual discrimination, he knows, "I experience a pleasant spiritual discrimination"; when experiencing a painful worldly discrimination, he knows, "I experience a painful worldly discrimination"; when experiencing a painful spiritual discrimination, he knows, "I experience a painful spiritual discrimination"; when experiencing a neither-pleasant-nor-painful worldly discrimination, he knows, "I experience a neither-pleasant-nor-painful worldly discrimination"; when experiencing a neither-pleasant-nor-painful spiritual discrimination, he knows, "I experience a neither-pleasant-nor-painful spiritual discrimination"
Thus he lives reflecting upon discrimination in discrimination internally, or he lives reflecting upon discrimination in discrimination externally, or he lives reflecting upon discrimination in discrimination externally.
He lives reflecting upon origination factors in discrimination, or he lives reflecting upong dissolution factors in discrimination, or he lives reflecting upon origination-and-dissolution factors in discrimination.
Or his mindfulness is established with the thought, "discrimination exists," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives reflecting upon discrimination in discrimination.