At Sāvatthi.

"Form, bhikkhus, is impermanent. 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 stable?

Sensation is impermanent. Whatever cause, whatever supporting condition there is for the arising of sensation, that is also impermanent. Arising from what is impermanent, bhikkhus, how could sensation be stable?

Perception 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?

Volitional formations are impermanent. Whatever cause, whatever supporting condition there is for the arising of volitional formations, that is also impermanent. Arising from what is impermanent, bhikkhus, how could volitional formations be stable?

Consciousness 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 form, becomes disenchanted with sensation, becomes disenchanted with perception, becomes disenchanted with volitional formations, becomes disenchanted with consciousness. Experiencing disenchantment, they become detached; 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 being,' one understands."