At Sāvatthi.
Then the venerable Ānanda approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda said to the Blessed One:
“It would be good for me, venerable sir, if the Blessed One would teach the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| briefly, such that having heard the Blessed One’s Dhamma, I might dwell alone, withdrawn, |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, and |resolute::intent, determined [pahitatta]|.”
“What do you think, Ānanda—is |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]| |permanent::stable, not in flux [nicca]| or |impermanent::not lasting, transient, unreliable [anicca]|?”
“Impermanent, venerable sir.”
“And that which is impermanent—is it |dissatisfactory::uncomfortable, unpleasant [dukkha]| or |happiness::contentment, ease, pleasant abiding [sukha]|?”
“Dissatisfactory, venerable sir.”
“And that which is impermanent, dissatisfactory, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No, venerable sir.”
“Is |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| permanent or impermanent?”
“Impermanent, venerable sir.”
“And that which is impermanent—is it dissatisfactory or happiness?”
“Dissatisfactory, venerable sir.”
“And that which is impermanent, dissatisfactory, and subject to change—is it fitting to regard it thus: ‘This is mine, I am this, this is my self’?”
“No, venerable sir.”
“Is |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]| permanent or impermanent?”
“Impermanent, venerable sir.”
“And that which is impermanent—is it dissatisfactory or happiness?”
“Dissatisfactory, venerable sir.”
“And that which is impermanent, dissatisfactory, and subject to change—is it fitting to regard it thus: ‘This is mine, I am this, this is my self’?”
“No, venerable sir.”
“Are |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|permanent or impermanent?”
“Impermanent, venerable sir.”
“And that which is impermanent—is it dissatisfactory or happiness?”
“Dissatisfactory, venerable sir.”
“And that which is impermanent, dissatisfactory, and subject to change—is it fitting to regard it thus: ‘This is mine, I am this, this is my self’?”
“No, venerable sir.”
“Is |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 [viññāṇa]| permanent or impermanent?”
“Impermanent, venerable sir.”
“And that which is impermanent—is it dissatisfactory or happiness?”
“Dissatisfactory, venerable sir.”
“And that which is impermanent, dissatisfactory, and subject to change—is it fitting to regard it thus: ‘This is mine, I am this, this is my self’?”
“No, venerable sir.”
Seeing thus, Ānanda, 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.”