The Buddha describes on the impermanent, stressful and not-self nature of 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. Evametaṁ yathābhūtaṁ sammappaññāya passato cittaṁ virajjati vimuccati anupādāya āsavehi.
“Form, bhikkhus, is impermanent. What is impermanent is |suffering::discontentment, stress|; what is suffering is not self; what is not self should be seen with right understanding as ‘This is not mine, this I am not, this is not my self.’ Thus, seeing this as it truly is with right understanding, one’s mind becomes dispassionate and is liberated from the taints by not clinging.
Vedanā aniccā …
Feeling is impermanent. What is impermanent is suffering; what is suffering is not self; what is not self should be seen with right understanding as ‘This is not mine, this I am not, this is not my self.’ Thus, seeing this as it truly is with right understanding, one’s mind becomes dispassionate and is liberated from the taints by not clinging.
saññā …
Perception is impermanent. What is impermanent is suffering; what is suffering is not self; what is not self should be seen with right understanding as ‘This is not mine, this I am not, this is not my self.’ Thus, seeing this as it truly is with right understanding, one’s mind becomes dispassionate and is liberated from the taints by not clinging.
saṅkhārā …
Formations are impermanent. What is impermanent is suffering; what is suffering is not self; what is not self should be seen with right understanding as ‘This is not mine, this I am not, this is not my self.’ Thus, seeing this as it truly is with right understanding, one’s mind becomes dispassionate and is liberated from the taints by not clinging.
viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya passato cittaṁ virajjati vimuccati anupādāya āsavehi.
Consciousness is impermanent. What is impermanent is suffering; what is suffering is not self; what is not self should be seen with right understanding as ‘This is not mine, this I am not, this is not my self.’ Thus, seeing this as it truly is with right understanding, one’s mind becomes dispassionate and is liberated from the taints by not clinging.
Rūpadhātuyā ce, bhikkhave, bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi, vedanādhātuyā …pe… saññādhātuyā … saṅkhāradhātuyā … viññāṇadhātuyā ce, bhikkhave, bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi.
If, bhikkhus, a bhikkhu’s mind is dispassionate towards the form element, liberated from the taints by not clinging, towards the feeling element... perception element... formations element... consciousness element, then his mind is dispassionate and liberated from the taints by not clinging.
Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.
Being liberated, one remains steadfast. Being steadfast, one is content. Being content, one does not fret. Without fretting, one personally attains complete Nibbāna.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
One understands: ‘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.’”
At Sāvatthi.
“Form, bhikkhus, is impermanent. What is impermanent is |suffering::discontentment, stress|; what is suffering is not self; what is not self should be seen with right understanding as ‘This is not mine, this I am not, this is not my self.’ Thus, seeing this as it truly is with right understanding, one’s mind becomes dispassionate and is liberated from the taints by not clinging.
Feeling is impermanent. What is impermanent is suffering; what is suffering is not self; what is not self should be seen with right understanding as ‘This is not mine, this I am not, this is not my self.’ Thus, seeing this as it truly is with right understanding, one’s mind becomes dispassionate and is liberated from the taints by not clinging.
Perception is impermanent. What is impermanent is suffering; what is suffering is not self; what is not self should be seen with right understanding as ‘This is not mine, this I am not, this is not my self.’ Thus, seeing this as it truly is with right understanding, one’s mind becomes dispassionate and is liberated from the taints by not clinging.
Formations are impermanent. What is impermanent is suffering; what is suffering is not self; what is not self should be seen with right understanding as ‘This is not mine, this I am not, this is not my self.’ Thus, seeing this as it truly is with right understanding, one’s mind becomes dispassionate and is liberated from the taints by not clinging.
Consciousness is impermanent. What is impermanent is suffering; what is suffering is not self; what is not self should be seen with right understanding as ‘This is not mine, this I am not, this is not my self.’ Thus, seeing this as it truly is with right understanding, one’s mind becomes dispassionate and is liberated from the taints by not clinging.
If, bhikkhus, a bhikkhu’s mind is dispassionate towards the form element, liberated from the taints by not clinging, towards the feeling element... perception element... formations element... consciousness element, then his mind is dispassionate and liberated from the taints by not clinging.
Being liberated, one remains steadfast. Being steadfast, one is content. Being content, one does not fret. Without fretting, one personally attains complete Nibbāna.
One understands: ‘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.’”
Sāvatthinidānaṁ.
“Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya passato cittaṁ virajjati vimuccati anupādāya āsavehi.
Vedanā aniccā …
saññā …
saṅkhārā …
viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya passato cittaṁ virajjati vimuccati anupādāya āsavehi.
Rūpadhātuyā ce, bhikkhave, bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi, vedanādhātuyā …pe… saññādhātuyā … saṅkhāradhātuyā … viññāṇadhātuyā ce, bhikkhave, bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi.
Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.