The Word of the Buddha The Three Characteristics

¶ 1“Whether or not there is the arising of Tathāgatas, this principle remains—this stability of the Dhamma, this invariance of the Dhamma: all conditioned phenomena are impermanent. This, a Tathāgata awakens to and breaks through to. Having fully awakened to and broken through to it, he points it out, teaches it, declares it, establishes it, clarifies it, analyzes it, and reveals it: ‘All conditioned phenomena are impermanent.’

¶ 2Whether or not there is the arising of Tathāgatas, this principle remains—this stability of the Dhamma, this invariance of the Dhamma: all conditioned phenomena are unsatisfactory. This, a Tathāgata awakens to and breaks through to. Having fully awakened to and broken through to it, he points it out, teaches it, declares it, establishes it, clarifies it, analyzes it, and reveals it: ‘All conditioned phenomena are unsatisfactory.’

¶ 3Whether or not there is the arising of Tathāgatas, this principle remains—this stability of the Dhamma, this invariance of the Dhamma: all phenomena are not-self. This, a Tathāgata awakens to and breaks through to. Having fully awakened to and broken through to it, he points it out, teaches it, declares it, establishes it, clarifies it, analyzes it, and reveals it: ‘All phenomena are not-self.’”

¶ 3And what is it, bhikkhus, which is accepted as not existing by the wise in the world, of which I too say that it does not exist? Form that is permanent, enduring, eternal, not subject to change: this is accepted as not existing by the wise in the world, and I too say that it does not exist.

¶ 4Felt experience that is permanent, enduring, eternal, not subject to change: this is accepted as not existing by the wise in the world, and I too say that it does not exist.

¶ 5Perception that is permanent, enduring, eternal, not subject to change: this is accepted as not existing by the wise in the world, and I too say that it does not exist.

¶ 6Intentional constructs that are permanent, enduring, eternal, not subject to change: this is accepted as not existing by the wise in the world, and I too say that it does not exist.

Paṭhama vagga - First Chapter

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¶ 1“It is impossible, it is inconceivable that a person accomplished in view could consider any conditioned phenomenon as permanent. Such a possibility does not exist. But it is possible that an ordinary person might consider some conditioned phenomenon as permanent. Such a possibility does exist.”

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¶ 2“It is impossible, it is inconceivable that a person accomplished in view could consider any conditioned phenomenon as pleasurable. But it is possible that an ordinary person might consider some conditioned phenomenon as pleasurable. Such a possibility does exist.”

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¶ 3“It is impossible, it is inconceivable that a person accomplished in view could consider any conditioned phenomenon as personal. Such a possibility does not exist. But it is possible that an ordinary person might consider some conditioned phenomenon as personal. Such a possibility does exist.”

¶ 21“Therefore, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all form is to be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’

¶ 22Any kind of feeling whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all feeling is to be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’

¶ 23Any kind of perception whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all perception is to be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’

¶ 24Any kind of intentional constructs whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all intentional constructs are to be seen with proper wisdom as they truly are: ‘These are not mine, this I am not, this is not my self.’

¶ 25Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all consciousness is to be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’”