[304] Bhikkhus, therein the instructed noble disciple reflects thus: "Let be, for now, the eye faculty being seared by a hot iron spike, burning, blazing, glowing; come, let me attend just to this: thus the eye is impermanent, forms (rūpā) are impermanent, eye-consciousness is impermanent, eye-contact is impermanent, and whatever feeling (vedanā) arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent. Let be, for now, the ear faculty being seared by a sharp iron stake, burning, blazing, glowing; come, let me attend just to this: thus the ear is impermanent, sounds are impermanent, ear-consciousness is impermanent, ear-contact is impermanent, and whatever feeling arises with ear-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent. Let be, for now, the nose faculty being seared by a sharp nail-cutter, burning, blazing, glowing; come, let me attend just to this: thus the nose is impermanent, odours are impermanent, nose-consciousness is impermanent, nose-contact is impermanent, and whatever feeling arises with nose-contact as condition … that too is impermanent. Let be, for now, the tongue faculty being seared by a sharp razor, burning, blazing, glowing; come, let me attend just to this: thus the tongue is impermanent, tastes are impermanent, tongue-consciousness is impermanent, tongue-contact is impermanent, and whatever arises with tongue-contact as condition … that too is impermanent. Let be, for now, the body faculty being seared by a sharp spear, burning, blazing, glowing; come, let me attend just to this: thus the body is impermanent, tangibles are impermanent, body-consciousness is impermanent, body-contact is impermanent, and whatever feeling arises with body-contact as condition … that too is impermanent. Let be, for now, sleep; come, let me attend just to this: thus the mind is impermanent, mental phenomena (dhammā) are impermanent, mind-consciousness is impermanent, mind-contact is impermanent, and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent."
Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, 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 it is liberated, there comes 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 of this state of being." This, bhikkhus, is the Dhamma exposition that is the exposition on burning (ādittapariyāya dhammapariyāya).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.