“Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha …pe…
“I will teach you the way of practice that is suitable for realizing Nibbāna, bhikkhus. Listen closely.
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?
And what, bhikkhus, is the way of practice that is suitable for realizing Nibbāna?
Idha, bhikkhave, bhikkhu cakkhuṁ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṁ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati.
Here, bhikkhus, a bhikkhu sees the eye as impermanent, sees forms as impermanent, sees eye-consciousness as impermanent, sees eye-contact as impermanent. Whatever feeling arises with eye-contact as its condition — whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as impermanent.
Sotaṁ aniccanti passati, saddā aniccāti passati, sotaviññāṇaṁ aniccanti passati, sotasamphasso aniccoti passati, yampidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati.
He sees the ear as impermanent, hears sounds as impermanent, sees ear-consciousness as impermanent, sees ear-contact as impermanent. Whatever feeling arises with ear-contact as its condition — whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as impermanent.
Ghānaṁ aniccanti passati, gandhā aniccāti passati, ghānaviññāṇaṁ aniccanti passati, ghānasamphasso aniccoti passati, yampidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati.
He sees the nose as impermanent, smells as impermanent, sees nose-consciousness as impermanent, sees nose-contact as impermanent. Whatever feeling arises with nose-contact as its condition — whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as impermanent.
Jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṁ aniccanti passati, jivhāsamphasso aniccoti passati, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati.
He sees the tongue as impermanent, tastes as impermanent, tongue-consciousness as impermanent, tongue-contact as impermanent. Whatever feeling arises with tongue-contact as its condition — whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as impermanent.
Kāyaṁ aniccanti passati, phoṭṭhabbā aniccāti passati, kāyaviññāṇaṁ aniccanti passati, kāyasamphasso aniccoti passati, yampidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati.
He sees the body as impermanent, tactile sensations as impermanent, sees body-consciousness as impermanent, sees body-contact as impermanent. Whatever feeling arises with body-contact as its condition — whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as impermanent.
Mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṁ aniccanti passati, manosamphasso aniccoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati.
He sees the mind as impermanent, |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| as impermanent, mind-consciousness as impermanent, mind-contact as impermanent. Whatever feeling arises with mind-contact as its condition — whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as impermanent.
Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.
This, bhikkhus, is the way of practice suitable for realizing Nibbāna.”