1. AJJHATTANICCA SUTTA Discourse on Impermanence of Internal Sense-bases Annica Vagga, Salayatana Vagga Samyutta Samyutta Nikaya, Suttanta Pitaka SOURCE: "SALAYATANA SAMYUTTA" Group of Related Discourses on the Six Sense-bases from "SALAYATANA VAGGA SAMYUTTA" Division of Discourses on the Six Sense-Bases Translated by U Hla Maung, Myanmar Tipitaka Association, 1998

      1. Thus have I heard;

      Once the Bhagava was residing at Jetavana Monastery of Anathapindika in Savatthi. Then the Bhagava addressed the bhikkhus, saying: 'Bhikkhus!" They replied: "Venerable Sir." And the Bhagava delivered the following discourse:

      "Bhikkhus, the eye¹ is impermanent. That which is impermanent is dukkha.² That which is dukkha is non-self. The eye which is non-self should be perceived with insight wisdom, as it really is , thus: 'This is not mine. This as not I. This is not my Self (atta).' The ear is impermanent. That which is impermanent ...p... the nose is impermanent. That which is impermanent ...p... The tongue is impermanent. That which is impermanent is dukkha. That which is dukkha is non-self. The tongue which is non-self should be perceived with Insight Wisdom, as it really is, thus: 'This is not mine. This is not I. This is not my Self (atta). The body is impermanent. That which is impermanent ...p... The mind is impermanent. That which is impermanent is dukkha. That which is dukkha is non-self. The mind which is non-self should be perceived with Insight wisdom, as it really is, thus: 'This is not mine, This is not I. This mind is not my Self (atta).'

      Bhikkhus, on perceiving thus, the well-informed ariya³ disciple becomes disgusted with the eye, with the ear, with the nose, with the tongue, with the body, with the mind. On being disgusted thus, he becomes free from attachment. On being free from attachment, he is liberated. On being liberated, knowledge of liberation arises. He knows distinctly: 'Rebirth is no more; fulfilled is the Noble Practice of Purity; done is all there is to be done (to realize Magga); there is nothing more to do (for such realization).'

End of the Ajjhattanicca Sutta,

the first in this vagga.

     1. the eye: There are two kinds of eye: nana cakkhu (the Eye of Wisdom) and mamsa cakkhu (The physical eye). Nana cakkhu is fivefold, viz. (i) Buddha-cakkhu. the Buddha Eye, complete intuitive knowledge of another's inclinations, intentions, hopes, hankering, will, disposition, proclivities, and stage of moral development. (ii) Dhamma cakkhu: the Eye of Truth, the attainment of the first three maggas and phalas; (iii) Samanta cakkhu, the Eye of Perfect Wisdom. (iv) Dibba cakkhu. the Divine Power of Sight; and (v) Panna cakkhu, Insight into the Four Noble Truths, viz., Mamsa cakkhu is twofold viz., (i) Sa-sambhara cakkhu, constituent parts of the eye. (ii) Pasada cakkhu, Eye-Sensitivity. In this context the Eye-Sensitivity is meant (Commentary).

      2. dukkha: the entire aggregate of suffering: pain, affliction, imperfection, impermanence, emptiness, insubstantiality, unsatisfactoriness, which are inherent in the five khandhas; the ills and sufferings of existence.

      3. ariya: An ariya is one who has attained at least one of the four magga. The Buddhas, Pacceka Buddhas, Arahats, Anagamis, Sakadagamis and Sotapannas are called ariyas.