1.
The Discourse on the Internal as Impermanent
1.
Thus have I heard.
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park.
There the Blessed One addressed the monks thus:
"Monks."
"Venerable sir," those monks assented to the Blessed One.
The Blessed One said this:
"The eye, monks, is impermanent. What is impermanent, that is suffering; what is suffering, that is non-self. What is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. The ear is impermanent. What is impermanent, etc. The nose is impermanent. What is impermanent, etc. The tongue is impermanent. What is impermanent, that is suffering; what is suffering, that is non-self. What is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. The body is impermanent. What is impermanent, etc. The mind is impermanent. What is impermanent, that is suffering; what is suffering, that is non-self. What is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Seeing thus, monks, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with the ear, becomes disenchanted with the nose, becomes disenchanted with the tongue, becomes disenchanted with the body, 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 first.