“Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha …pe…
“I will teach you the way of practice that is suitable to realizing Nibbāna, bhikkhus. Listen closely.
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?
And what, bhikkhus, is the way of practice that is suitable to realizing Nibbāna?
Idha, bhikkhave, cakkhuṁ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṁ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati.
Here, bhikkhus, a bhikkhu sees the eye as a source of discontentment, sees forms as a source of discontentment, sees the arising eye-consciousness as a source of discontentment, sees the arising eye-contact as a source of discontentment. Whatever feeling arises with eye-contact as its condition — whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as a source of discontentment.
Sotaṁ dukkhanti passati, saddā dukkhāti passati, sotaviññāṇaṁ dukkhanti passati, sotasamphasso dukkhoti passati, yampidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati.
He sees the ear as a source of discontentment, hears sounds as a source of discontentment, sees ear-consciousness as a source of discontentment, sees ear-contact as a source of discontentment. Whatever feeling arises with ear-contact as its condition—whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as a source of discontentment.
Ghānaṁ dukkhanti passati, gandhā dukkhāti passati, ghānaviññāṇaṁ dukkhanti passati, ghānasamphasso dukkhoti passati, yampidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati.
He sees the nose as a source of discontentment, smells as a source of discontentment, sees nose-consciousness as a source of discontentment, sees nose-contact as a source of discontentment. Whatever feeling arises with nose-contact as its condition—whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as a source of discontentment.
Jivhā dukkhāti passati, rasā dukkhāti passati, jivhāviññāṇaṁ dukkhanti passati, jivhāsamphasso dukkhoti passati, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati.
He sees the tongue as a source of discontentment, tastes as a source of discontentment, sees tongue-consciousness as a source of discontentment, sees tongue-contact as a source of discontentment. Whatever feeling arises with tongue-contact as its condition—whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as a source of discontentment.
Kāyaṁ dukkhanti passati, phoṭṭhabbā dukkhāti passati, kāyaviññāṇaṁ dukkhanti passati, kāyasamphasso dukkhoti passati, yampidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati.
He sees the body as a source of discontentment, tactile sensations as a source of discontentment, sees body-consciousness as a source of discontentment, sees body-contact as a source of discontentment. Whatever feeling arises with body-contact as its condition—whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as a source of discontentment.
Mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṁ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati.
He sees the mind as a source of discontentment, |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 a source of discontentment, sees mind-consciousness as a source of discontentment, sees mind-contact as a source of discontentment. Whatever feeling arises with mind-contact as its condition—whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as a source of discontentment.
Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.
This, bhikkhus, is the way of practice suitable for realizing Nibbāna.”