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Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One. The Connected Discourses The Chapter on the Six Sense Bases 1. The Connected Discourses on the Six Sense Bases 1. The Chapter on Impermanence 1. The Discourse on Internal Impermanence Thus have I heard. On one occasion the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied to the Blessed One. The Blessed One said this: “The eye, bhikkhus, is impermanent. What is impermanent is suffering; what is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ The ear is impermanent. What is impermanent… The nose is impermanent. What is impermanent… The tongue is impermanent. What is impermanent is suffering; what is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ The body is impermanent. What is impermanent… The mind is impermanent. What is impermanent is suffering; what is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing thus, bhikkhus, a well-taught 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 is liberated. When liberated, there is the knowledge: ‘Liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” First. 2. The Discourse on Internal Suffering “The eye, bhikkhus, is suffering. What is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ The ear is suffering… The nose is suffering… The tongue is suffering… The body is suffering… The mind is suffering. What is suffering is non-self; What is not self, that should be seen as it really is with right wisdom: 'This is not mine, I am not this, this is not my self.' Seeing thus, ... he understands: 'there is no more for this state of being.' The Second. 3. Discourse on the Internal Not-Self 3. "The eye, monks, is not self. What is not self, that should be seen as it really is with right wisdom: 'This is not mine, I am not this, this is not my self.' The ear is not self... the nose is not self... the tongue is not self... the body is not self... the mind is not self. What is not self, that should be seen as it really is with right wisdom: 'This is not mine, I am not this, this is not my self.' Seeing thus, ... he understands: 'there is no more for this state of being.' The Third. 4. Discourse on the External Impermanence 4. "Forms, monks, are impermanent. What is impermanent, that is suffering; what is suffering, that is not self. What is not self, that should be seen as it really is with right wisdom: 'This is not mine, I am not this, this is not my self.' Sounds... smells... tastes... tangibles... mental phenomena are impermanent. What is impermanent, that is suffering; what is suffering, that is not self. What is not self, that should be seen as it really is with right wisdom: 'This is not mine, I am not this, this is not my self.' Seeing thus, monks, a well-instructed noble disciple becomes disenchanted with forms, becomes disenchanted with sounds, becomes disenchanted with smells, becomes disenchanted with tastes, becomes disenchanted with tangibles, becomes disenchanted with mental phenomena. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; in the liberated, there is the knowledge: 'it is liberated'. 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being' he understands." The Fourth. 5. Discourse on the External Suffering 5. "Forms, monks, are suffering. What is suffering, that is not self; what is not self, that should be seen as it really is with right wisdom: 'This is not mine, I am not this, this is not my self.' Sounds... smells... tastes... tangibles... mental phenomena are suffering. What is suffering, that is not self. What is not self, that 'This is not mine, I am not... "This is not mine, I am not this, this is not my self." Thus this should be seen as it really is with right wisdom. Seeing thus... he understands: "there is no more for this state of being." Fifth. 6. Discourse on External Not-Self 6. "Forms, monks, are not-self. What is not-self, that is: 'This is not mine, I am not this, this is not my self.' Thus this should be seen as it really is with right wisdom. Sounds... smells... tastes... tactile objects... mental objects are not-self. What is not-self, that is: 'This is not mine, I am not this, this is not my self.' Thus this should be seen as it really is with right wisdom. Seeing thus... he understands: 'there is no more for this state of being.'" Sixth. 7. Discourse on Internal Impermanence: Past and Future 7. "The eye, monks, is impermanent, past and future; what then of the present! Seeing thus, monks, a well-instructed noble disciple is not attached to the past eye; does not delight in the future eye; he practices for the disenchantment, dispassion, and cessation of the present eye. The ear is impermanent... the nose is impermanent... the tongue is impermanent, past and future; what then of the present! Seeing thus, monks, a well-instructed noble disciple is not attached to the past tongue; does not delight in the future tongue; he practices for the disenchantment, dispassion, and cessation of the present tongue. The body is impermanent... the mind is impermanent, past and future; what then of the present! Seeing thus, monks, a well-instructed noble disciple is not attached to the past mind; does not delight in the future mind; he practices for the disenchantment, dispassion, and cessation of the present mind." Seventh. 8. Discourse on Internal Suffering: Past and Future 8. "The eye, monks, is suffering, past and future; what then of the present! Seeing thus, monks, a well-instructed noble disciple is not attached to the past eye; does not delight in the future eye; he practices for the disenchantment, dispassion, and cessation of the present eye." The ear is suffering, the nose is suffering, the tongue is suffering, past and future. What then of the present? Seeing thus, monks, the instructed noble disciple is unconcerned with the past tongue; does not delight in the future tongue; for the present tongue, he practices for disenchantment, for dispassion, for cessation. The body is suffering, the mind is suffering, past and future. What then of the present? Seeing thus, monks, the instructed noble disciple is unconcerned with the past mind; does not delight in the future mind; for the present mind, he practices for disenchantment, for dispassion, for cessation. The Eighth. The eye, monks, is not-self, past and future. What then of the present? Seeing thus, monks, the instructed noble disciple is unconcerned with the past eye; does not delight in the future eye; for the present eye, he practices for disenchantment, for dispassion, for cessation. The ear is not-self, the nose is not-self, the tongue is not-self, past and future. What then of the present? Seeing thus, monks, the instructed noble disciple is unconcerned with the past tongue; does not delight in the future tongue; for the present tongue, he practices for disenchantment, for dispassion, for cessation. The body is not-self, the mind is not-self, past and future. What then of the present? Seeing thus, monks, the instructed noble disciple is unconcerned with the past mind; does not delight in the future mind; for the present mind, he practices for disenchantment, for dispassion, for cessation. The Ninth. Forms, monks, are impermanent, past and future. What then of the present? Seeing thus, monks, the instructed noble disciple is unconcerned with past forms; does not delight in future forms; for present forms, he practices for disenchantment, for dispassion, for cessation. is practicing. Sounds… smells… tastes… tactile objects… mental objects are impermanent, past and future; what then of the present ones! Seeing thus, bhikkhus, the instructed noble disciple is not attached to past mental objects; does not delight in future mental objects; is practicing for the disenchantment, dispassion, cessation of present mental objects." The Tenth. 11. The Discourse on External Suffering, Past and Future 11. "Forms, bhikkhus, are suffering, past and future; what then of the present ones! Seeing thus, bhikkhus, the instructed noble disciple is not attached to past forms; does not delight in future forms; is practicing for the disenchantment, dispassion, cessation of present forms."…(and so on)… The Eleventh. 12. The Discourse on External Not-Self, Past and Future 12. "Forms, bhikkhus, are not-self, past and future; what then of the present ones! Seeing thus, bhikkhus, the instructed noble disciple is not attached to past forms; does not delight in future forms; is practicing for the disenchantment, dispassion, cessation of present forms. Sounds… smells… tastes… tactile objects… mental objects are not-self, past and future; what then of the present ones! Seeing thus, bhikkhus, the instructed noble disciple is not attached to past mental objects; does not delight in future mental objects; is practicing for the disenchantment, dispassion, cessation of present mental objects." The Twelfth. The First Chapter on Impermanence. Its Summary – Impermanent, suffering, and not-self, the three internal and external;