[38] At Sāvatthī. There indeed … . "Bhikkhus, form, whether past or future, is non-self (anattā) — what need is there to speak of the present? Seeing thus, bhikkhus, the instructed noble disciple is without longing toward past form, does not delight in future form, and is practising for disenchantment (nibbidā) with, dispassion (virāga) toward, and cessation of present form. Feeling (vedanā) is non-self. Perception is non-self. Volitional formations are non-self. Consciousness is non-self, whether past or future — what need is there to speak of the present? Seeing thus, bhikkhus, the instructed noble disciple is without longing toward past consciousness, does not delight in future consciousness, and is practising for disenchantment with, dispassion toward, and cessation of present consciousness."
The Nakulapitā Chapter (Nakulapitavagga), the first.
Its summary verse (uddāna):
Nakulapitā, Devadaha, and the two Hāliddikānis,
Samādhi, Paṭisallāna,¹ the two on clinging and agitation,²
and Past-Future-Present — by these the chapter is declared.
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¹ The Ma. and Yu. editions read "paṭisallānā." ² The Po. and Ma. editions read "upādāparitassanā."
The Chapter on Impermanence (Aniccavagga), the second in the Root Fifty (Mūlapaṇṇāsaka) of the Khandhasaṃyutta.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.