1At Sāvatthī. "Bhikkhus, form is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself sn.iii.83 should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

"Feeling is impermanent … .
Perception is impermanent … .
Volitional formations are impermanent … .
Consciousness is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

2"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.’

"To whatever extent, bhikkhus, there are abodes of beings, even up to the pinnacle of existence, [n.99] Nine abodes of beings (sattāvāsa) are enumerated at AN IV 401 (= DN III 263). The "pinnacle of existence" (bhavagga) is presumably the sphere of neither-perception-nor-nonperception, the highest realm of sentient existence. The term is used in this sense at Vibh 426,8 and regularly in the commentaries. these are the foremost in the world, these are the best, that is, the arahants."

1Sāvatthinidānaṁ. "Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti. Evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

… pe … evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

2Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto"ti.

Pañcamaṁ.