"I will teach you the way of practice that is suitable for realizing Nibbāna, bhikkhus. Listen closely.

And what, bhikkhus, is the way of practice that is suitable for realizing Nibbāna?

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.

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.

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.

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.

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.

He sees the mind as impermanent, mental phenomena 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.

This, bhikkhus, is the way of practice suitable for realizing Nibbāna."