Sāvatthinidānaṁ.
At Sāvatthi.
“Rūpaṁ, bhikkhave, aniccaṁ. Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, rūpaṁ kuto niccaṁ bhavissati.
“|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]|?
Vedanā aniccā. Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, vedanā kuto niccā bhavissati.
|Feeling::pleasant, neutral, or painful sensation, the experience 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 feeling, that is also impermanent. Arising from what is impermanent, |bhikkhus,::::| how could feeling be permanent?
Saññā aniccā. Yopi hetu, yopi paccayo saññāya uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, saññā kuto niccā bhavissati.
|Perception::The mental process of recognizing and giving meaning to experience. It marks sensory information 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 permanent?
saṅkhārā aniccā. Yopi hetu yopi paccayo saṅkhārānaṁ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti.
|Intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| 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 permanent?
Viññāṇaṁ aniccaṁ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, viññāṇaṁ kuto niccaṁ bhavissati.
|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 permanent?
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Seeing thus, |bhikkhus,::::| the learned disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |dispassionate::detached [virajjati]|; through dispassion, there is release. When released, there arises the knowledge: ‘Released.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
One He knows clearly: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”