[235] "Bhikkhus, I shall teach you the way of practice suitable for Nibbāna (nibbānasappāyā paṭipadā). Listen to it. … And what, bhikkhus, is that way of practice suitable for Nibbāna?
"What do you think, bhikkhus — 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 … Whatever feeling (vedanā) arises with mind-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, bhikkhus, the instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness … Whatever feeling arises with mind-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — he becomes disenchanted with that too. Being disenchanted, he becomes dispassionate; through dispassion he is liberated … He understands: 'There is no more coming to any state of being.' This indeed, bhikkhus, is that way of practice suitable for Nibbāna."
The Fifth [sutta].
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.