At Sāvatthi.
“|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::unstable, transient, unreliable [anicca]|. Whatever cause, whatever supporting condition there is for the arising of form, that is also impermanent. Arising from what is impermanent, bhikkhus, how could form be |permanent::stable, not in flux [nicca]|?
|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. Whatever cause, whatever supporting condition there is for the arising of felt experience, that is also impermanent. Arising from what is impermanent, bhikkhus, how could felt experience be stable?
|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. Whatever cause, whatever supporting condition there is for the arising of perception, that is also impermanent. Arising from what is impermanent, bhikkhus, how could perception be stable?
|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. Whatever cause, whatever supporting condition there is for the arising of intentional constructs, that is also impermanent. Arising from what is impermanent, bhikkhus, how could intentional constructs be stable?
|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. Whatever cause, whatever supporting condition there is for the arising of consciousness, that is also impermanent. Arising from what is impermanent, bhikkhus, how could consciousness be stable?
Seeing thus, bhikkhus, the well-studied disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with sensation, 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.”