cakkhuṃ, bhikkhave, anattā. yo·pi hetu, yo·pi paccayo cakkhussa uppādāya, so·pi anattā. anatta·sambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati?

The eye, bhikkhus, is nonself. The cause and condition for the arising of the eye are themselves nonself. Being produced by what is nonself, bhikkhus, how could the eye be self?

sotaṃ anattā. yo·pi hetu yo·pi paccayo sotassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, sotaṃ kuto attā bhavissati?

The ear, bhikkhus, is nonself. The cause and condition for the arising of the ear are themselves nonself. Being produced by what is nonself, bhikkhus, how could the ear be self?

ghāṇaṃ anattā. yo·pi hetu yo·pi paccayo ghāṇassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, ghāṇaṃ kuto attā bhavissati?

The nose, bhikkhus, is nonself. The cause and condition for the arising of the nose are themselves nonself. Being produced by what is nonself, bhikkhus, how could the nose be self?

jivhā anattā. yo·pi hetu yo·pi paccayo jivhāya uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, jivhā kuto attā bhavissati?

The tongue, bhikkhus, is nonself. The cause and condition for the arising of the tongue are themselves nonself. Being produced by what is nonself, bhikkhus, how could the tongue be self?

kāyo anattā. yo·pi hetu yo·pi paccayo kāyassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, kāyo kuto attā bhavissati?

The body, bhikkhus, is nonself. The cause and condition for the arising of the body are themselves nonself. Being produced by what is nonself, bhikkhus, how could the body be self?

mano anattā. yo·pi hetu yo·pi paccayo manassa uppādāya, so·pi anattā. anatta·sambhūto, bhikkhave, mano kuto attā bhavissati?

The mind, bhikkhus, is nonself. The cause and condition for the arising of the mind are themselves nonself. Being produced by what is nonself, bhikkhus, how could the mind be self?

evaṃ passaṃ, bhikkhave, sutavā ariya·sāvako cakkhusmiṃ·pi nibbindati, sotasmiṃ·pi nibbindati, ghāṇasmiṃ·pi nibbindati, jivhāyaṃ·pi nibbindati, kāyasmiṃ·pi nibbindati, manasi·pi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ 'vimuttami'ti ñāṇaṃ hoti; 'khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā' ti pajānātī·ti.

Seeing thus, bhikkhus, an instructed noble disciple grows disgusted towards the eye, disgusted towards the ear, disgusted towards the nose, disgusted towards the tongue, disgusted towards the body, disgusted towards the mind; being disgusted, he is dispassionate; being dispassionate, he is liberated; in one who is liberated, there is the knowledge: 'I am liberated'. He understands: 'Birth is exhausted, the brahmic life has been lived, what had to be done has been done, there is nothing else for this state of being.'