1"Bhikkhus, the eye is impermanent.[n.145] SN35.140–45 are parallel to SN22.18–20. The cause and condition for the arising of the eye is also impermanent. As the eye has originated from what is impermanent, how could it be permanent? sn.iv.130

"The ear is impermanent … . The mind is impermanent. The cause and condition for the arising of the mind is also impermanent. As the mind has originated from what is impermanent, how could it be permanent?

1"Cakkhuṁ, bhikkhave, aniccaṁ. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, cakkhu kuto niccaṁ bhavissati … pe … jivhā aniccā. Yopi hetu, yopi paccayo jivhāya uppādāya sopi anicco. Aniccasambhūtā, bhikkhave, jivhā kuto niccā bhavissati … pe … mano anicco. Yopi, bhikkhave, hetu yopi paccayo manassa uppādāya, sopi anicco. Aniccasambhūto, bhikkhave, mano kuto nicco bhavissati.

"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye … towards the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It's liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’"

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … jivhāyapi nibbindati … pe … manasmimpi nibbindati, nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī"ti.

Sattamaṁ.