Recognizing the six internal sense bases as impermanent, unsatisfactory, and not-self leads to disenchantment, dispassion, and subsequently, liberation.
Evaṁ me sutaṁ. Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, he addressed the bhikkhus thus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Cakkhuṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“Eye, bhikkhus, is |impermanent::not lasting, transient, unreliable [anicca]|. What is impermanent is |unsatisfactory::distressful, unfulfilling, marked by discontent [dukkha]|; what is unsatisfactory is |not-self::impersonal, not oneself, non-subjective, not suitable to identify with, coreless, essenceless [anatta]|; what is not-self should be seen as, ‘This is not mine, this I am not, this is not my self,’ — thus it should be seen |with right wisdom::with correct distinctive knowledge [sammappaññāya]| as it truly is.
Sotaṁ aniccaṁ. Yadaniccaṁ …pe…
Ear is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as, ‘This is not mine, this I am not, this is not my self,’ — thus it should be seen with right wisdom as it truly is.
ghānaṁ aniccaṁ. Yadaniccaṁ …pe…
Nose is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as, ‘This is not mine, this I am not, this is not my self,’ — thus it should be seen with right wisdom as it truly is.
jivhā aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Tongue is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as, ‘This is not mine, this I am not, this is not my self,’ — thus it should be seen with right wisdom as it truly is.
Kāyo anicco. Yadaniccaṁ …pe…
Body is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as, ‘This is not mine, this I am not, this is not my self,’ — thus it should be seen with right wisdom as it truly is.
mano anicco. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Mind is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as, ‘This is not mine, this I am not, this is not my self,’ — thus it should be seen with right wisdom as it truly is.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes |disenchanted with::disinterested in, disillusioned with [nibbindati]| the eye, becomes disenchanted with the ear, becomes disenchanted with the nose, becomes disenchanted with the tongue, becomes disenchanted with the body, and becomes disenchanted with the mind. Disenchanted, he |becomes dispassionate::is detached [virajjati]|; through dispassion, he is liberated. When liberated, there arises the knowledge: ‘I am liberated.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
He understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, he addressed the bhikkhus thus: “Bhikkhus.”
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Eye, bhikkhus, is |impermanent::not lasting, transient, unreliable [anicca]|. What is impermanent is |unsatisfactory::distressful, unfulfilling, marked by discontent [dukkha]|; what is unsatisfactory is |not-self::impersonal, not oneself, non-subjective, not suitable to identify with, coreless, essenceless [anatta]|; what is not-self should be seen as, ‘This is not mine, this I am not, this is not my self,’ — thus it should be seen |with right wisdom::with correct distinctive knowledge [sammappaññāya]| as it truly is.
Ear is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as, ‘This is not mine, this I am not, this is not my self,’ — thus it should be seen with right wisdom as it truly is.
Nose is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as, ‘This is not mine, this I am not, this is not my self,’ — thus it should be seen with right wisdom as it truly is.
Tongue is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as, ‘This is not mine, this I am not, this is not my self,’ — thus it should be seen with right wisdom as it truly is.
Body is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as, ‘This is not mine, this I am not, this is not my self,’ — thus it should be seen with right wisdom as it truly is.
Mind is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as, ‘This is not mine, this I am not, this is not my self,’ — thus it should be seen with right wisdom as it truly is.
Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes |disenchanted with::disinterested in, disillusioned with [nibbindati]| the eye, becomes disenchanted with the ear, becomes disenchanted with the nose, becomes disenchanted with the tongue, becomes disenchanted with the body, and becomes disenchanted with the mind. Disenchanted, he |becomes dispassionate::is detached [virajjati]|; through dispassion, he is liberated. When liberated, there arises the knowledge: ‘I am liberated.’
He understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”
Evaṁ me sutaṁ. Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Cakkhuṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Sotaṁ aniccaṁ. Yadaniccaṁ …pe…
ghānaṁ aniccaṁ. Yadaniccaṁ …pe…
jivhā aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Kāyo anicco. Yadaniccaṁ …pe…
mano anicco. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.