Samyuttanikaya 22.12.5.122

22.12.5.122

Dasame aniccatotiādīsu hutvā abhāvākārena aniccato, paṭipīḷanākārena dukkhato, ābādhaṭṭhena rogato, antodosaṭṭhena gaṇḍato, tesaṃ tesaṃ gaṇḍānaṃ paccayabhāvena vā khaṇanaṭṭhena vā sallato dukkhaṭṭhena aghato, visabhāgamahābhūtasamuṭṭhānaābādhapaccayaṭṭhena ābādhato, asakaṭṭhena parato, palujjanaṭṭhena palokato, sattasuññataṭṭhena suññato, attābhāvena anattato. Evamettha ‘‘aniccato palokato’’ti dvīhi padehi aniccamanasikāro, ‘‘suññato anattato’’ti dvīhi anattamanasikāro, sesehi dukkhamanasikāro vuttoti veditabbo. Sesamettha uttānameva. Dasamaṃ.

In the tenth [discourse], regarding "as impermanent" and so forth: "as impermanent" in the sense of having come to be and then ceasing to be; "as suffering" in the sense of oppression; "as a disease" in the sense of affliction; "as a boil" in the sense of internal corruption; "as an arrow" in the sense of being a condition for various boils or in the sense of piercing; "as an evil" in the sense of suffering; "as an affliction" in the sense of being a condition for disorders arising from dissimilar great essentials; "as alien" in the sense of not being one's own; "as disintegrating" in the sense of crumbling apart; "as empty" in the sense of being devoid of a being; "as non-self" in the sense of the absence of a self. Thus, here it should be understood that attention to impermanence is spoken of by the two terms "as impermanent" and "as disintegrating"; attention to non-self by the two terms "as empty" and "as non-self"; and attention to suffering by the rest. The rest here is completely clear. The tenth.