2.
The Discourse on Clinging To
105.
"When what exists, monks, clinging to what, does internal pleasure and pain arise?"
"The teachings have the Blessed One as their root, venerable sir, etc.
"When the eye exists, monks, clinging to the eye, internal pleasure and pain arises, etc. when the mind exists, clinging to the mind, internal pleasure and pain arises. What do you think, monks, is the eye permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, would internal pleasure and pain arise by non-clinging to that?"
"No indeed, venerable sir." Etc.
"Is the tongue permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, would internal pleasure and pain arise by non-clinging to that?"
"No indeed, Venerable Sir." Etc.
"Is the mind permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, would internal pleasure and pain arise by non-clinging to that?"
"No, Venerable Sir."
"Seeing thus, monks, a learned noble disciple becomes disenchanted with the eye, etc. becomes disenchanted with the mind. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being.'" The second.