[221] "Bhikkhus, the eye is impermanent. Whatever cause, whatever condition there is for the arising of the eye, that too is impermanent. Bhikkhus, when the eye has originated from what is impermanent, how could it be permanent? … The tongue is impermanent. Whatever cause, whatever condition there is for the arising of the tongue, that too is impermanent. Bhikkhus, when the tongue has originated from what is impermanent, how could it be permanent? … The mind (mano) is impermanent. Whatever cause, bhikkhus, whatever condition there is for the arising of the mind, that too is impermanent. Bhikkhus, when the mind has originated from what is impermanent, how could it be permanent?
"Seeing thus, bhikkhus, the instructed noble disciple (ariyasāvaka) becomes disenchanted with the eye … becomes disenchanted with the tongue … becomes disenchanted with the mind. Being disenchanted, he becomes dispassionate; through dispassion he is liberated. When it is liberated, there is the knowledge (ñāṇa): 'It is 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 such as this.'"
The seventh.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.