From the Dhammasangani
katame dhammā upādāniyā? tīsu bhūmīsu kusalaṃ, akusalaṃ, tīsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, sabbañca rūpaṃ – ime dhammā upādāniyā.
katame dhammā anupādāniyā? cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, nibbānañca – ime dhammā anupādāniyā.
Since Nibbana has no diversity in terms of past, present future etc, it does not come under khandha analysis. But is counted as an ayatana(dhammayatana) and dhatu(dhammadhatu).
From a discussion on dhammawheel:
I’m confused. Can you point me towards a sutta that instructs a practitioner to consider the impermanence of random, impersonal objects?
Saṁyutta Nikāya
Connected Discourses on the Aggregates
22.48. Aggregates
At Savatthi. “Bhikkhus, I will teach you the five aggregates and the five aggregates subject to clinging. Listen to that….“And what, bhikkhus, are the five aggregates? Whatever kind of form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the form aggregate. Whatever kind of feeling there is … this is called the feeling aggregate. Whatever kind of perception there is … this is called the perception aggregate. Whatever kind of volitional formations there are … these are called the volitional formations aggregate. Whatever of consciousness is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the consciousness aggregate. These, bhikkhus, are called the five aggregates.[/quote]
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SDC: The five-clinging-aggregates are literally everything that makes up Robert. Those are impersonal to you? Your body? Feelings? Your family? Your home? Doesn’t get more personal than that.
What is “robert” , “home”. All there is are dhatus, khandhas, ayatanas, i.e. conditioned phenomena. Of course when delusion arises I cling to imaginary objects . But little by little there can be growing understanding that whether far or near, internal or external, past, present or future there are only evanascent elements that arise and cease.
It has to be know firstly by intellectual understanding and then it gets confirmed , now and then, by direct understanding . A long process of development. The direct understanding sees the nature of whatever is appearing in the present moment, but understanding also grows that the three marks are universal.
Vism. note 36. “Comprehending” (sammasana) is a technical term that will become clear in
Chapter XX. In short, it is inference that generalizes the “three characteristics” from
one’s own directly-known experience to all possible formed experience at all times
(see S II 107).p 64XIX 26 When he brings to mind as impermanent, he correctly knows and sees the
sign. Hence ‘right seeing’ is said. Thus, by inference from that, all formations
are clearly seen as impermanent. Herein doubt is abandoned. When he brings
to mind as painful, he correctly knows and sees occurrence. Hence … When he
brings to mind as not-self, he correctly knows and sees the sign and occurrence.
Hence ‘right seeing’ is said. Thus, by inference from that, all states are clearly
seen as not-self. Herein doubt is abandonedxxi 21 The
field of formations dissolved in the past, and will break up in the future, just as
it does [in the present].” And this is said by the Ancients:
“With vision of those present purified
He infers those past and future to be alike;
He infers that all formations disappear,
Like dew-drops when the morning sun comes up.”