1At Sāvatthī. "Bhikkhus, the eye is nonself, both of the past and the future, not to speak of the present.
Seeing thus, sn.iv.5 bhikkhus, the instructed noble disciple is indifferent towards the eye of the past;
he does not seek delight in the eye of the future;
and he is practising for revulsion towards the eye of the present, for its fading away and cessation.

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

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

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

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

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

1"Cakkhuṁ, bhikkhave, anattā atītānāgataṁ; ko pana vādo paccuppannassa. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti; anāgataṁ cakkhuṁ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti.

Sotaṁ anattā … pe …

ghānaṁ anattā … pe …

jivhā anattā atītānāgatā; ko pana vādo paccuppannāya. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṁ jivhaṁ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti.

Kāyo anattā … pe …

mano anattā atītānāgato; ko pana vādo paccuppannassa. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ manasmiṁ anapekkho hoti; anāgataṁ manaṁ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī"ti.

Navamaṁ.