“Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for the |complete comprehension::full understanding [pariñña]| of all |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. Listen to it.
What, bhikkhus, is the Dhamma for the complete comprehension of all clinging?
Depending on the eye and |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| arises. The meeting of the three is |contact::sense impingement, raw experience, touch [phassa]|. With contact as a condition, |feeling::pleasant, neutral or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises.
Seeing thus, bhikkhus, the instructed noble disciple becomes |disenchanted with::disinterested in, disillusioned with [nibbindati]| the eye, with forms, with eye-consciousness, with eye-contact, with feeling. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there is the discernment: ‘Released.’
Depending on the ear and |sounds::auditory objects such as various sounds, noises, melodic compositions, verbal expression, whether of praise, blame, honor, respect, disrespect [saddā]|, |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]| arises. The meeting of the three is contact. With contact as a condition, feeling arises.
Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the ear, with sounds, with ear-consciousness, with ear-contact, with feeling. Experiencing disenchantment, they become detached; through detachment, there is release. When released, there is the discernment: ‘Released.’
Depending on the nose and |odors::smells, scents, fragrances, aromas, stench, perfumes, or natural fragrances such as of flowers, food, or earth [gandhā]|, |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]| arises. The meeting of the three is contact. With contact as a condition, feeling arises.
Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the nose, with odors, with nose-consciousness, with nose-contact, with feeling. Experiencing disenchantment, they become detached; through detachment, there is release. When released, there is the discernment: ‘Released.’
Depending on the tongue and |tastes::flavors, tastes, sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes such as umami or astringency [rasā]|, |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]| arises. The meeting of the three is contact. With contact as a condition, feeling arises.
Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the tongue, with tastes, with tongue-consciousness, with tongue-contact, with feeling. Experiencing disenchantment, they become detached; through detachment, there is release. When released, there is the discernment: ‘Released.’
Depending on the body and |tangibles::tangible objects such as physical surfaces, textures, fabrics, water, air, heat, cold, bodily pressure, or contact with living beings [phoṭṭhabbā]|, |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]| arises. The meeting of the three is contact. With contact as a condition, feeling arises.
Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the body, with tangibles, with body-consciousness, with body-contact, with feeling. Experiencing disenchantment, they become detached; through detachment, there is release. When released, there is the discernment: ‘Released.’
Depending on the mind and |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or fabrications arising from past experiences and future projections [dhammā]|, |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| arises. The meeting of the three is contact. With contact as a condition, feeling arises.
Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the mind, with mental objects, with mind-consciousness, with mind-contact, with feeling. Experiencing disenchantment, they become detached; through detachment, there is release. When released, there is the discernment: ‘Released.’
This, bhikkhus, is the Dhamma for the complete comprehension of all clinging.”