“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 anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṁ anattāti passati, cakkhusamphasso anattāti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati.
Here, bhikkhus, a bhikkhu sees the eye as not-self, sees forms as not-self, sees the arising eye-consciousness as not-self, sees the arising eye-contact as not-self. Whatever feeling arises with eye-contact as its condition — whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as not-self.
Sotaṁ anattāti passati, saddā anattāti passati, sotaviññāṇaṁ anattāti passati, sotasamphasso anattāti passati, yampidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati.
He sees the ear as not-self, sounds as not-self, sees the arising ear-consciousness as not-self, sees the arising ear-contact as not-self. Whatever feeling arises with ear-contact as its condition — whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as not-self.
Ghānaṁ anattāti passati, gandhā anattāti passati, ghānaviññāṇaṁ anattāti passati, ghānasamphasso anattāti passati, yampidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati.
He sees the nose as not-self, smells as not-self, sees the arising nose-consciousness as not-self, sees the arising nose-contact as not-self. Whatever feeling arises with nose-contact as its condition — whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as not-self.
Jivhā anattāti passati, rasā anattāti passati, jivhāviññāṇaṁ anattāti passati, jivhāsamphasso anattāti passati, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati.
He sees the tongue as not-self, tastes as not-self, sees the arising tongue-consciousness as not-self, sees the arising nose-contact as not-self. Whatever feeling arises with tongue-contact as its condition - whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as not-self.
Kāyaṁ anattāti passati, phoṭṭhabbā anattāti passati, kāyaviññāṇaṁ anattāti passati, kāyasamphasso anattāti passati, yampidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati.
He sees the body as not-self, tactile sensations as not-self, sees the arising body-consciousness as not-self, sees the arising body-contact as not-self. Whatever feeling arises with body-contact as its condition — whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as not-self.
Mano anattāti passati, dhammā anattāti passati, manoviññāṇaṁ anattāti passati, manosamphasso anattāti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati.
He sees the mind as not-self, |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 not-self, sees the arising mind-consciousness as not-self, sees the arising mind-contact as not-self. Whatever feeling arises with mind-contact as its condition — whether pleasant, painful, or neither-painful-nor-pleasant, he sees that too as not-self.
Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.
This, bhikkhus, is the way of practice suitable for realizing Nibbāna.”