Saṁyutta Nikāya 35.86 9.

Saṅkhittadhammasutta

Channavagga Saṅkhittadhammasutta Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

Once, when the Venerable Ānanda was seated to one side, he said to the Blessed One:

Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.

“Taṁ kiṁ maññasi, ānanda, cakkhu niccaṁ vā aniccaṁ vā”ti?

What do you think, Ānanda, is the eye permanent or impermanent?

“Aniccaṁ, bhante”.

Impermanent, venerable sir.

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

Now, is what is impermanent suffering or happiness?

“Dukkhaṁ, bhante”.

Suffering, venerable sir.

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

Now, is what is impermanent, suffering, and subject to change fit to be regarded thus: This is mine, this I am, this is my self?

“No hetaṁ, bhante”.

No, venerable sir.

“Rūpā niccā vā aniccā vā”ti?

Is form permanent or impermanent?

“Aniccā, bhante” …pe….

Impermanent, venerable sir.

“Cakkhuviññāṇaṁ …pe…

… (...)

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?

What arises in dependence on eye-contact, whether pleasant, painful, or neither-painful-nor-pleasant, permanent or impermanent?

“Aniccaṁ, bhante”.

Impermanent, venerable sir.

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

Now, is what is impermanent suffering or happiness?

“Dukkhaṁ, bhante”.

Suffering, venerable sir.

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

Now, is what is impermanent, suffering, and subject to change fit to be regarded thus: This is mine, this I am, this is my self?

“No hetaṁ, bhante” …pe….

No, venerable sir.

“Jivhā niccā vā aniccā vā”ti? “Aniccā, bhante” …pe….

… (...)

Is the tongue permanent or impermanent?

“Jivhāviññāṇaṁ …

Impermanent, venerable sir.

jivhāsamphasso …pe…

… (...)

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?

What arises in dependence on mind-contact, whether pleasant, painful, or neither-painful-nor-pleasant, permanent or impermanent?

“Aniccaṁ, bhante”.

Impermanent, venerable sir.

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

Now, is what is impermanent suffering or happiness?

“Dukkhaṁ, bhante”.

Suffering, venerable sir.

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

Now, is what is impermanent, suffering, and subject to change fit to be regarded thus: This is mine, this I am, this is my self?

“No hetaṁ, bhante”.

No, venerable sir.

… (...)

“Evaṁ passaṁ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati …pe…

Seeing thus, Ānanda, the instructed noble disciple becomes disenchanted with the eye …

cakkhusamphassepi nibbindati …pe…

disenchanted with eye-contact …

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.

disenchanted with what arises in dependence on mind-contact, whether pleasant, painful, or neither-painful-nor-pleasant. Becoming disenchanted, he becomes dispassionate.

Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

Through dispassion, he is liberated. When he is liberated, there comes the knowing: It is liberated.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. Tatiyaṁ.

He knows: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.