The Buddha shares a reflection on the three characteristics of impermanence, |suffering::discontentment| and not-self for the five aggregates of form, feeling, perception, formations, and consciousness.
Sāvatthinidānaṁ.
At Sāvatthi.
“Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“Form, bhikkhus, is impermanent. What is impermanent is |suffering::discontentment|; what is suffering is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
Vedanā aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Feeling is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
Saññā aniccā …pe…
Perception is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
saṅkhārā aniccā …
Formations are impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Consciousness is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
Seeing thus, the wise bhikkhu here comprehends: ‘There is no further continuation of this state of being.’”
At Sāvatthi.
“Form, bhikkhus, is impermanent. What is impermanent is |suffering::discontentment|; what is suffering is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
Feeling is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
Perception is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
Formations are impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
Consciousness is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
Seeing thus, the wise bhikkhu here comprehends: ‘There is no further continuation of this state of being.’”
Sāvatthinidānaṁ.
“Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Vedanā aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Saññā aniccā …pe…
saṅkhārā aniccā …
viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.