The Buddha shares a reflection on the three characteristics of impermanence, unsatisfactoriness 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::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::not lasting, transient, unreliable [anicca]|. What is impermanent is |unsatisfactory::uncomfortable, unpleasant [dukkha]|; what is unsatisfactory is |not-self::not suitable to identify with, impersonality, non-subjectivity, essencelessness [anatta]|; 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::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. What is impermanent is unsatisfactory; what is unsatisfactory 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::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. What is impermanent is unsatisfactory; what is unsatisfactory 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 …
|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. What is impermanent is unsatisfactory; what is unsatisfactory 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::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]| is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory 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 more coming to any state of existence.’”
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::not lasting, transient, unreliable [anicca]|. What is impermanent is |unsatisfactory::uncomfortable, unpleasant [dukkha]|; what is unsatisfactory is |not-self::not suitable to identify with, impersonality, non-subjectivity, essencelessness [anatta]|; 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::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. What is impermanent is unsatisfactory; what is unsatisfactory 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::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. What is impermanent is unsatisfactory; what is unsatisfactory 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.’
|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. What is impermanent is unsatisfactory; what is unsatisfactory 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::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]| is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory 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 more coming to any state of existence.’”
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.