Thus have I heard — At Sāvatthi.
There the Blessed One said this:
“|Form::materiality, material existence, experience of the material world, i.e. encompassing both one‘s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, bhikkhus, is impermanent, |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| is impermanent, |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| is impermanent, |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| are impermanent, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| is impermanent.
Seeing thus, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ’Released.‘
’Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence,’ one understands.”