[65] "Bhikkhus, I will teach you the Dhamma for the exhaustion (pariyādāna) of all clinging (upādāna). Listen to it. And what, bhikkhus, is the Dhamma for the exhaustion of all clinging?
"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."
"Forms … Is eye-consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"Is eye-contact permanent or impermanent?"
"Impermanent, venerable sir."
"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."
"The ear … the nose … the tongue … the body … the mind … mental phenomena (dhammā) … mind-consciousness … mind-contact … and whatever feeling 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, becomes disenchanted with eye-contact; and whatever feeling arises with eye-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — with that too he becomes disenchanted. … He becomes disenchanted with the tongue, becomes disenchanted with tastes, with tongue-consciousness, with tongue-contact; and whatever arises with tongue-contact as condition … He becomes disenchanted with the mind, becomes disenchanted with mental phenomena, becomes disenchanted with mind-consciousness, with mind-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: 'Destroyed is birth (jāti), the holy life has been lived, what had to be done has been done, there is no more of this state of being.' This indeed, bhikkhus, is the Dhamma for the exhaustion of all clinging."
The Tenth.
The First Chapter: On Ignorance (Avijjāvagga).
Its summary (uddāna):
Ignorance (avijjā), two on the fetters,
two spoken concerning the taints (āsava),
two more on the underlying tendencies,
full understanding, and two on exhaustion¹ —
by these the chapter is named.
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¹ The Burmese and European editions read pariyādinnaṃ.
The Second Chapter: On Migajāla.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.