1At Sāvatthī. "Bhikkhus, forms are suffering, both of the past and the future, not to speak of the present.
Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards forms of the past;
he does not seek delight in forms of the future;
and he is practising for revulsion towards forms of the present, for its fading away and cessation.

"Sounds sn.iv.6 are suffering, both of the past and the future, not to speak of the present.
Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards sounds of the past;
he does not seek delight in sounds of the future;
and he is practising for revulsion towards sounds of the present, for its fading away and cessation.

Odours are suffering, both of the past and the future, not to speak of the present.
Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards odours of the past;
he does not seek delight in odours of the future;
and he is practising for revulsion towards odours of the present, for its fading away and cessation.

Tastes are suffering, both of the past and the future, not to speak of the present.
Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards tastes of the past;
he does not seek delight in tastes of the future;
and he is practising for revulsion towards tastes of the present, for its fading away and cessation.

Tactile objects are suffering, both of the past and the future, not to speak of the present.
Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards tactile objects of the past;
he does not seek delight in tactile objects of the future;
and he is practising for revulsion towards tactile objects of the present, for its fading away and cessation.

Mental phenomena are suffering, both of the past and the future, not to speak of the present.
Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards mental phenomena of the past,
he does not seek delight in mental phenomena of the future;
and he is practising for revulsion towards mental phenomena of the present, for its fading away and cessation."

1“Rūpā, bhikkhave, dukkhā atītānāgatā; ko pana vādo paccuppannānaṃ!
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.

… pe [6]… .

Ekādasamaṃ.