1At Sāvatthī. "Bhikkhus, form is impermanent. The cause and condition for the arising of form is also impermanent. As form has originated from what is impermanent, how could it be permanent?

"Feeling is impermanent. The cause and condition for the arising of feeling is also impermanent. As feeling has originated from what is impermanent, how could it be permanent?

Perception is impermanent. The cause and condition for the arising of perception is also impermanent. As perception has originated from what is impermanent, how could it be permanent?

Volitional formations are impermanent. The cause and condition for the arising of volitional formations is also impermanent. As volitional formations have originated from what is impermanent, how could it be permanent?

Consciousness is impermanent. The cause and condition for the arising of consciousness is also impermanent. As consciousness has originated from what is impermanent, how could it be permanent?

Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness.

Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It's liberated.’

He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’"

1Sāvatthinidānaṁ. "Rūpaṁ, bhikkhave, aniccaṁ. Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, rūpaṁ kuto niccaṁ bhavissati.

Vedanā aniccā. Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, vedanā kuto niccā bhavissati.

Saññā aniccā …

saṅkhārā aniccā. Yopi hetu yopi paccayo saṅkhārānaṁ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti.

Viññāṇaṁ aniccaṁ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, viññāṇaṁ kuto niccaṁ bhavissati.

Evaṁ passaṁ … pe … nāparaṁ itthattāyā’ti pajānātī"ti.

Sattamaṁ.