Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.
ekaṁ samayaṁ bhagavā → (pts) | viharati isipatane → nidānaṁ (pts) | Migadāye → Complete in S1-3 (pts note)I have heard that on one occasion the Blessed One was staying near Vārāṇasī in the Deer Park at Isipatana. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:There he addressed the group of five monks:

“bhikkhavo”ti.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Rūpaṁ, bhikkhave, anattā.“Form, monks, is not self. Rūpañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe:If form were the self, this form would not lend itself to dis-ease. It would be possible (to say) with regard to form, ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.‘Let my form be thus. Let my form not be thus.’ Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe:But precisely because form is not self, this form lends itself to dis-ease. ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.And it is not possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’

Vedanā anattā.
vedanā → vedanā bhikkhave (bj, sya-all) | bhikkhave → ba. bhikkhaveti pāṭho na dissati (sya-all: sī.)Feeling is not self.… Vedanā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya: ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.
hotu → S1-3 -labbhethañca vedanā hotu- (pts note) Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya: ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.

Saññā anattā …pe…
saññā → saññā bhikkhave (sya-all)Perception is not self.…

saṅkhārā anattā.
saṅkhārā → saṅkhārā bhikkhave (bj, sya-all)Fabrications are not self.… Saṅkhārā ca hidaṁ, bhikkhave, attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu:
abhavissaṁsu → S1-3 abhaviṁsu always (pts note) ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti. Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu:
ca → Omitted by S1-3 (pts note) ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.
ahesunti → ahesunti viññāṇam anattā (pts)

Viññāṇaṁ anattā.
viññāṇaṁ → viññāṇaṁ bhikkhave (sya-all) | anattā viññāṇañca hidaṁ → hidam (pts)Consciousness is not self. Viññāṇañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe:
abhavissa nayidaṁ viññāṇaṁ → abhivissa na yidaṁ viññāṇam (pts)If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, ‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.‘Let my consciousness be thus. Let my consciousness not be thus.’ Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe:
viññāṇaṁ ābādhāya → viññāṇam ābādhaya (pts)But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, ‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.‘Let my consciousness be thus. Let my consciousness not be thus.’

Taṁ kiṁ maññatha, bhikkhave,What do you think, monks? rūpaṁ niccaṁ vā aniccaṁ vā”ti?Is form constant or inconstant?

“Aniccaṁ, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.
bhante → S1-3 add --pe-- (pts note)“No, lord.”

“Vedanā …“… Is feeling constant or inconstant?” — “Inconstant, lord.” …

saññā …“… Is perception constant or inconstant?” — “Inconstant, lord.” …

saṅkhārā …“… Are fabrications constant or inconstant?” — “Inconstant, lord.” …

viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?“What do you think, monks? Is consciousness constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
paṇītaṁ → panītaṁ (pts) | sammappaññāya → sammāppaññāya (pts) | ajjhattam → S1-3 ajjhattā (pts note) | yaṁ → Missing in S1-3 (pts note)“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every1 form is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’

Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā …pe… yā dūre santike vā, sabbā vedanā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
ajjhattā vā bahiddhā vā → (sya-all)Any feeling whatsoever.…

Yā kāci saññā …pe…Any perception whatsoever.…

ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā …pe… ye dūre santike vā, sabbe saṅkhārā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
ajjhattaṁ vā bahiddhā vā → (sya-all) | saṅkhārā → Half complete in B (pts note)Any fabrications whatsoever.…

Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
paṇītaṁ → panītaṁ (pts)Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
rūpasmimpi → rūpasmiṁ (pts) | viññāṇasmim → B repeats nibbindati; S1-3 add pi after each word (pts note)Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
vimuttamiti → vimuttamhītīti vā pāṭho (sya-all note)Disenchanted, he becomes dispassionate. Through dispassion, he is released.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
khīṇā → khīnā (pts)With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ.
abhinanduṁ → abhinandunti (mr) | abhinanduṁ → abhinandunti (cck: ka.) | abhinanduṁ → B -nandunti (pts note)Gratified, the group of five monks delighted in the Blessed One’s words. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.
vimucciṁsūti sattamaṁ → vimucciṁsū ti (pts)And while this explanation was being given, the minds of the group of five monks, through lack of clinging/sustenance, were released from effluents.

Sattamaṁ.