"The knowledge and vision of things as they really are is the supporting condition for disenchantment": As the yogin contemplates the rise and fall of the five aggregates, his attention becomes riveted to the final phase of the process, their dissolution and passing away. This insight into the instability of the aggregates at the same time reveals their basic unreliability. Far from being the ground of satisfaction we unreflectively take them to be, conditioned things are seen to be fraught with peril when adhered to with craving and wrong views. The growing realization of this fundamental insecurity brings a marked transformation in the mind's orientation towards conditioned existence. Whereas previously the mind was drawn to the world by the lure of promised gratification, now, with the exposure of the underlying danger, it draws away in the direction of a disengagement. This inward turning away from the procession of formations is called nibbida. Though some times translated "disgust" or "aversion," the term suggests, not emotional repugnance, but a conscious act of detachment resulting from a profound noetic discovery. Nibbida signifies in short, the serene, dignified withdrawal from phenomena which supervenes when the illusion of their permanence, pleasure, and selfhood has been shattered by the light of correct knowledge and vision of things as they are. The commentaries explain nibbida as powerful insight (balava vipassana), an explanation consonant with the word's literal meaning of "finding out." It indicates the sequel to the discoveries unveiled by that contemplative process, the mind's appropriate response to the realizations thrust upon it by the growing experiences of insight. Buddhaghosa compares it to the revulsion a man would feel who, having grabbed bold of a snake in the belief it was a fish, would look at it closely and suddenly realize he was holding a snake.
As our rendering implies, disenchantment marks the dissipation of an "enchantment" or fascination with the kaleidoscopic pleasures of conditioned existence, whether in the form of sense enjoyments, emotions, or ideas. This fascination, resting upon the distorted apprehension of things as permanent, pleasurable, and self, is maintained at a deep unverbalized level by the hope of finding self identity in the conditioned. As the enchanted mind presses forward seeking explicit confirmation of the innate sense of selfhood, everything encountered is evaluated in terms of the notions "mine," "I," and "my self," the principal appropriative and identificatory devices with which the inherent sense of personal selfhood works. These three notions, imputed to phenomena on account of ignorance, are in actuality conceptual fabrications woven by craving, conceit, and speculation, respectively. The insight into impermanence, unsatisfactoriness, and selflessness cuts the ground out from underneath this threefold fabrication, reversing the mode in which phenomena can be viewed. Whereas before the development of insight the aggregates were regarded as being "mine," "I," and "self," now, when illuminated with the light of insight knowledge, they are seen in the opposite way as "not-mine," "not I," and "not self." Since the fascination with phenomenal existence is sustained by the assumption of underlying selfhood, the dispelling of this illusion through the penetration of the three marks brings about a de-identification with the aggregates and an end to their spell of enchantment. In place of the fascination and attraction a profound experience of estrangement sets in, engendered by the perception of selfessness in all conditioned being. The suttas present this sequence thus:
Material form, monks, is impermanent, suffering, and non-self. Feeling, perception, mental formations, and consciousness are impermanent, suffering, and not-self. What is impermanent, suffering and non-self, that should be seen with correct wisdom as it really is: "This is not mine, this am I not, this is not my self." So seeing, the instructed noble disciple becomes disenchanted with material form, disenchanted with feeling, disenchanted with perception, disenchanted with mental formations, and disenchanted with consciousness.
— SN 22.15-17