[118] Then the Venerable Bāhiya approached the Blessed One … Sitting to one side, the Venerable Bāhiya said this to the Blessed One: "It would be good, venerable sir, 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One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent (ātāpī), and resolute."
"What do you think, Bāhiya — is the eye permanent or impermanent?"
"Impermanent, venerable sir."
"And that which is impermanent — is it suffering (dukkha) or happiness?"
"Suffering, venerable sir."
"And that which is impermanent, suffering, and subject to change — is it fitting to regard it thus: 'This is mine, this I am, this is my self'?"
"No indeed, venerable sir."
"Are forms permanent or impermanent?"
"Impermanent, venerable sir."
"Eye-consciousness … eye-contact … and whatever feeling (vedanā) arises with eye-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — is that too permanent or impermanent?"
"Impermanent, venerable sir."
"And that which is impermanent — is it suffering or happiness?"
"Suffering, venerable sir."
"And that which is impermanent, suffering, and subject to change — is it fitting to regard it thus: 'This is mine, this I am, this is my self'?"
"No indeed, venerable sir."
"Seeing thus, Bāhiya, the instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact … and whatever feeling arises with mind-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — with that too he becomes disenchanted. Being disenchanted, he becomes dispassionate; through dispassion he is liberated. When liberated, there is the knowledge (ñāṇa): 'Liberated.' He understands: 'Birth (jāti) 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.'"
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.