[207] "But, friend, the instructed noble disciple — one who has regard for the noble ones, is skilled in the Dhamma of the noble ones, well trained in the Dhamma of the noble ones … well trained in the Dhamma of superior persons (sappurisadhamma) — does not regard form (rūpa) as self, nor self as possessing form, nor form as in self, nor self as in form; does not regard feeling (vedanā) … does not regard perception (saññā) … does not regard volitional formations (saṅkhārā) … does not regard consciousness (viññāṇa) as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness.
"He understands, as it really is (yathābhūta), impermanent form thus: 'Form is impermanent'; impermanent feeling … impermanent perception … impermanent volitional formations … he understands, as it really is, impermanent consciousness thus: 'Consciousness is impermanent.' He understands, as it really is, form that is suffering (dukkha) thus: 'Form is suffering'; feeling that is suffering … perception that is suffering … volitional formations that are suffering … he understands, as it really is, consciousness that is suffering thus: 'Consciousness is suffering.' He understands, as it really is, form that is nonself thus: 'Form is nonself'; feeling that is nonself … perception that is nonself … volitional formations that are nonself … he understands, as it really is, consciousness that is nonself thus: 'Consciousness is nonself.' He understands, as it really is, conditioned form thus: 'Form is conditioned'; conditioned feeling … conditioned perception … conditioned volitional formations … he understands, as it really is, conditioned consciousness thus: 'Consciousness is conditioned.' He understands, as it really is, murderous form thus: 'Form is a murderer'; murderous feeling … murderous perception … murderous volitional formations, he understands as they really are, thus: 'Volitional formations are murderers'; he understands, as it really is, murderous consciousness thus: 'Consciousness is a murderer.'
"He does not become engaged with form, does not cling to it, does not take his stand upon it as 'my self'; feeling … perception … volitional formations … he does not become engaged with consciousness, does not cling to it, does not take his stand upon it as 'my self.' These five aggregates subject to clinging (pañcupādānakkhandhā), not engaged with and not clung to by him, lead to his welfare and happiness for a long time."
"So it is, friend Sāriputta, for those venerable ones who have such companions in the holy life — compassionate, desiring their good, advisers and instructors. And having heard this Dhamma teaching of the Venerable Sāriputta, my mind (citta) is liberated from the taints (āsava) through non-clinging."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.