So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā— The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world.
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā— The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā— The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world.
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā— The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Aniccasutta Impermanence ‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṁ vijjati. It’s quite possible for a mendicant who regards all conditions as impermanent to accept views that agree with the teaching. sabbasaṅkhāre → sabbasaṅkhāraṁ (bj, pts1ed) "
“Cha, bhikkhave, ānisaṁse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṁ karitvā aniccasaññaṁ upaṭṭhāpetuṁ. “Mendicants, seeing six benefits is quite enough to establish the perception of impermanence in all conditions without qualification. Ime kho, bhikkhave, cha ānisaṁse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṁ karitvā aniccasaññaṁ upaṭṭhāpetun”ti. Seeing these six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.” "
Assādadiṭṭhiyā pahānāya aniccasaññā bhāvetabbā, attānudiṭṭhiyā pahānāya anattasaññā bhāvetabbā, micchādiṭṭhiyā pahānāya sammādiṭṭhi bhāvetabbā. You should develop the perception of impermanence to give up the view that things are gratifying; the perception of not-self to give up the view of self; and right view to give up wrong view.
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno. First, take a person who meditates observing impermanence in all conditions. They perceive impermanence and experience impermanence. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. Puna caparaṁ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno. Next, take a person who meditates observing impermanence in all conditions. Puna caparaṁ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno. Next, take a person who meditates observing impermanence in all conditions.
Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṁ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. As long as the mendicants develop the perception of impermanence …
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. ‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. ‘When the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. When a mendicant often meditates with a mind reinforced with the perception of impermanence, their mind draws back from material possessions, honors, and fame. … Evamevaṁ kho, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. an7.49 Sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ anusandahati appaṭikulyatā saṇṭhāti; an7.49 veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me aniccasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti. an7.49 Sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; an7.49 veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me aniccasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. an7.49 ‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, an7.49
Idha, bhikkhave, ekacco puggalo cakkhusmiṁ aniccānupassī viharati aniccasaññī aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno. First, take a person who meditates observing impermanence in the eye. They perceive impermanence and experience impermanence. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. Puna caparaṁ, bhikkhave, idhekacco puggalo cakkhusmiṁ aniccānupassī viharati aniccasaññī aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno. Next, take a person who meditates observing impermanence in the eye. … Puna caparaṁ, bhikkhave, idhekacco puggalo cakkhusmiṁ aniccānupassī viharati aniccasaññī aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno. Next, take a person who meditates observing impermanence in the eye. …
Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— The perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā— The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.
Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: This is a power that a mendicant who has ended the defilements relies on to claim:
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. ānāpānassati → ānāpānasati (bj, pts1ed) " Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti. When you perceive impermanence, the perception of not-self becomes stabilized.
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. Aniccasaññino, meghiya, anattasaññā saṇṭhāti. When you perceive impermanence, the perception of not-self becomes stabilized.
pāṇātipātā veramaṇiṁ, adinnādānā veramaṇiṁ, kāmesumicchācārā veramaṇiṁ, musāvādā veramaṇiṁ, surāmerayamajjapamādaṭṭhānā veramaṇiṁ, yo ca antamaso gandhohanamattampi mettacittaṁ bhāveyya, (…) idaṁ tato mahapphalataraṁ. It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules. gandhohanamattampi → gandhūhanamattampi (bj); gaddūhanamattampi (sya-all, pts1ed) | (…) → (yo ca accharāsaṅghātamattampi aniccasaññaṁ bhāveyya) (mr) " pāṇātipātā veramaṇiṁ …pe… surāmerayamajjapamādaṭṭhānā veramaṇiṁ, yo ca antamaso gandhohanamattampi mettacittaṁ bhāveyya, yo ca accharāsaṅghātamattampi aniccasaññaṁ bhāveyya, idaṁ tato mahapphalataran”ti. an9.20
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. an9.36 So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā— The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation.
Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vicchiddakasaññā, uddhumātakasaññā— The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse. puḷavakasaññā → pulavakasaññā (bj); puḷuvakasaññā (sya-all, mr) "
aniccasaññāparicitañca no cittaṁ bhavissati, anattasaññāparicitañca no cittaṁ bhavissati, asubhasaññāparicitañca no cittaṁ bhavissati, ādīnavasaññāparicitañca no cittaṁ bhavissati, lokassa samañca visamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, pahānasaññāparicitañca no cittaṁ bhavissati, virāgasaññāparicitañca no cittaṁ bhavissati, nirodhasaññāparicitañca no cittaṁ bhavissatī’ti— Our minds will be consolidated in the perceptions of impermanence, not-self, ugliness, and drawbacks. Knowing what is fair and unfair in the world, our minds will be consolidated in that perception. Knowing continued existence and ending of existence in the world, our minds will be consolidated in that perception. Knowing the origination and ending of the world, our minds will be consolidated in that perception. Our minds will be consolidated in the perceptions of giving up, fading away, and cessation.’ bhavañca → sambhavañca (bj, sya1ed, sya2ed, pts1ed); samañca (cck) " Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṁ hoti na cuppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṁ hoti, anattasaññāparicitañca cittaṁ hoti, asubhasaññāparicitañca cittaṁ hoti, ādīnavasaññāparicitañca cittaṁ hoti, lokassa samañca visamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, pahānasaññāparicitañca cittaṁ hoti, virāgasaññāparicitañca cittaṁ hoti, nirodhasaññāparicitañca cittaṁ hoti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— When your minds are consolidated in these ten perceptions, you can expect one of two results:
Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati. The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, impermanence of all conditions, and mindfulness of breathing. anabhiratasaññā → anabhiratisaññā (mr) Katamā cānanda, aniccasaññā? And what is the perception of impermanence? ‘rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccan’ti. ‘Form, feeling, perception, choices, and consciousness are impermanent.’ Ayaṁ vuccatānanda, aniccasaññā. This is called the perception of impermanence.
Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: This is a power that a mendicant who has ended the defilements relies on to claim:
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Anything that is created, conditioned, chosen, and dependently originated is impermanent. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Anything that is created, conditioned, chosen, and dependently originated is impermanent. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Anything that is created, conditioned, chosen, and dependently originated is impermanent. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. “Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. “Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. “Yaṁ kho, gahapati, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. “Householder, anything that is created, conditioned, chosen, and dependently originated is impermanent. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. “Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. “Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering.
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation.
Aniccasaññā, anattasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vipubbakasaññā, vicchiddakasaññā, uddhumātakasaññā— The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse. puḷavakasaññā → puḷuvakasaññā (sya-all, mr) "
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ, tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
Iti so diṭṭheva dhamme aniccasukhadukkhavokiṇṇaṁ uppādavayadhammaṁ attānaṁ samanupassamāno samanupassati, yo so evamāha: ‘vedanā me attā’ti. So those who say ‘feeling is my self’ regard as self that which is evidently impermanent, mixed with pleasure and pain, and liable to rise and fall.
aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away. aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. Yaṁpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away. asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation.
adukkhamasukhā vedanā aniccato daṭṭhabbā. Neutral feeling should be seen as impermanent. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti; When a mendicant has seen these three feelings in this way, Adakkhi naṁ aniccato. as impermanent
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. Aniccasaññino hi, meghiya, anattasaññā saṇṭhāti, When you perceive impermanence, the perception of not-self becomes stabilized.
Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. So for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish. So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati. They see that contact, feeling, perception, choices, and consciousness are impermanent. So → sopi kho (sya-all); sopi (mr) Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. So for all its great age, the water element will be revealed as impermanent, liable to end, vanish, and perish. Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. So for all its great age, the fire element will be revealed as impermanent, liable to end, vanish, and perish. Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. So for all its great age, the air element will be revealed as impermanent, liable to end, vanish, and perish. Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati. They see that contact, feeling, perception, choices, and consciousness are impermanent.
yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, addhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati; Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable.
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ … Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. mn52 Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ … Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. mn52 Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
Aniccasaññaṁ, rāhula, bhāvanaṁ bhāvehi. Meditate on impermanence. Aniccasaññañhi te, rāhula, bhāvanaṁ bhāvayato yo asmimāno so pahīyissati. For when you meditate on impermanence any conceit ‘I am’ will be given up.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Tassa aniccatā sākhāpalāsā palujjeyyuṁ, tacapapaṭikā palujjeyyuṁ, pheggū palujjeyyuṁ; And because it’s impermanent, its branches and foliage, bark and shoots, and softwood would fall off. pheggū palujjeyyuṁ → pheggu palujjeyya (bj, sya-all, km, pts1ed) | sākhāpalāsā palujjeyyuṁ → sākhāpalāsaṁ palujjeyya (bj, sya1ed, sya2ed, km, pts1ed) "
Ayaṁ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo. Aggivessana, this body is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. You should see it as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. Tassimaṁ kāyaṁ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṁ kāyachando kāyasneho kāyanvayatā sā pahīyati. Doing so, you’ll give up desire, affection, and subservience to the body.
ubhayametaṁ aniccaṁ. all of these are impermanent. Yadaniccaṁ taṁ nālaṁ abhinandituṁ, nālaṁ abhivadituṁ, nālaṁ ajjhositun’ti. And what’s impermanent is not worth approving, welcoming, or clinging to.’
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo. That form is impermanent, suffering, and perishable: this is its drawback. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo. That consciousness is impermanent, suffering, and perishable: this is its drawback. rūpaṁ niccaṁ vā aniccaṁ vā”ti? Is form permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? consciousness permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.”
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. ideas—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti: When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations: dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti: ideas—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations: Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. ideas—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable.
Yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, adhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati. Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable.
Jarāmaraṇaṁ, bhikkhave, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Ye ca kho keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti, There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
Aniccadassāvī kho panāhaṁ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṁ. I hardly ever get to see the esteemed mendicants. Aniccadassāvī kho panāhaṁ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṁ. sn22.1
Kālattayaaniccasutta Impermanence in the Three Times Kālattayaaniccasutta → paṭhamaatītānāgatasuttaṁ (bj); atītānāgatapaccuppanna 1 (pts1ed) " “Rūpaṁ, bhikkhave, aniccaṁ atītānāgataṁ; “Mendicants, form of the past and future is impermanent, Viññāṇaṁ aniccaṁ atītānāgataṁ; Consciousness of the past and future is impermanent,
2.18 2. Aniccavagga 2.18 2. Impermanence Sahetuaniccasutta Impermanence With Its Cause Sahetuaniccasutta → paṭhamahetusuttaṁ (bj); hetu 1 (pts1ed) " “Rūpaṁ, bhikkhave, aniccaṁ. “Mendicants, form is impermanent. Aniccasambhūtaṁ, bhikkhave, rūpaṁ kuto niccaṁ bhavissati. Since form is produced by what is impermanent, how could it be permanent? Aniccasambhūtā, bhikkhave, vedanā kuto niccā bhavissati. sn22.18 Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti. sn22.18 Viññāṇaṁ aniccaṁ. Consciousness is impermanent. Aniccasambhūtaṁ, bhikkhave, viññāṇaṁ kuto niccaṁ bhavissati. Since consciousness is produced by what is impermanent, how could it be permanent?
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpassa ādīnavo. That form is impermanent, suffering, and perishable: this is its drawback. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇassa ādīnavo. That consciousness is impermanent, suffering, and perishable: this is its drawback.
Rūpassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva rūpaṁ etarahi ca sabbaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of form—its perishing, fading away, and cessation—and you truly see with right understanding that all form, whether past or present, is impermanent, suffering, and perishable. vipariṇāmaṁ virāgaṁ nirodhaṁ → vipariṇāmavirāganirodhaṁ (bj) " Vedanāya tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of feeling … saṅkhārānaṁ tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. choices … Viññāṇassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva viññāṇaṁ etarahi ca sabbaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. consciousness—its perishing, fading away, and cessation—and you truly see with right understanding that all consciousness, whether past or present, is impermanent, suffering, and perishable.
“Aniccaññeva, bhikkhave, bhikkhu rūpaṁ aniccanti passati. Sāssa hoti sammādiṭṭhi. “Mendicants, form really is impermanent. A mendicant sees that it is impermanent: that’s their right view. Aniccaññeva, bhikkhave, bhikkhu vedanaṁ aniccanti passati. Sāssa hoti sammādiṭṭhi. Feeling … Aniccaññeva, bhikkhave, bhikkhu saññaṁ aniccanti passati …pe… Perception … Aniccaññeva, bhikkhave, bhikkhu viññāṇaṁ aniccanti passati. Sāssa hoti sammādiṭṭhi. Consciousness really is impermanent. A mendicant sees that it is impermanent: that’s their right view.
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ— That form is impermanent, suffering, and perishable: this is its drawback. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ— That consciousness is impermanent, suffering, and perishable: this is its drawback.
Aniccasutta Impermanence “Yaṁ kho, bhikkhu, aniccaṁ; tatra te chando pahātabbo”ti. “Mendicant, give up desire for anything that’s impermanent.” “Rūpaṁ kho, bhante, aniccaṁ; tatra me chando pahātabbo. “Sir, form is impermanent; I should give up desire for it. viññāṇaṁ aniccaṁ; tatra me chando pahātabbo. Consciousness is impermanent; I should give up desire for it. Rūpaṁ kho, bhikkhu, aniccaṁ; tatra te chando pahātabbo. Form is impermanent; you should give up desire for it. viññāṇaṁ aniccaṁ; tatra kho te chando pahātabbo. Consciousness is impermanent; you should give up desire for it.
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo. That form is impermanent, suffering, and perishable: this is its drawback. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo. That consciousness is impermanent, suffering, and perishable: this is its drawback. rūpaṁ niccaṁ vā aniccaṁ vā”ti? Is form permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? consciousness permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.”
rūpaṁ niccaṁ vā aniccaṁ vā”ti? Is form permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? consciousness permanent or impermanent?” “Aniccaṁ, bhante” …pe… “Impermanent, sir.” … ‘rūpaṁ aniccaṁ. ‘Form is impermanent. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. I’m certain that what is impermanent is suffering. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi. And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. sn22.87 Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi. sn22.87 Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. sn22.87 Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi. sn22.87 Viññāṇaṁ aniccaṁ. Consciousness is impermanent. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. I’m certain that what is impermanent is suffering. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti. And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.’” ‘rūpaṁ aniccaṁ. sn22.87 Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. sn22.87 Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi. sn22.87 viññāṇaṁ aniccaṁ. sn22.87 Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. sn22.87 Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti. sn22.87
Aniccasaññāsutta The Perception of Impermanence Aniccasaññāsutta → aniccatā (or saññā) (pts1ed) “Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati. “Mendicants, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’. evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati …pe… sabbaṁ asmimānaṁ samūhanati. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. evameva kho, bhikkhave, aniccasaññā bhāvitā …pe… sabbaṁ asmimānaṁ samūhanati. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. evameva kho, bhikkhave, aniccasaññā bhāvitā …pe… sabbaṁ asmimānaṁ samūhanati. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati. In the same way, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’. Kathaṁ bhāvitā ca, bhikkhave, aniccasaññā kathaṁ bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati …pe… sabbaṁ asmimānaṁ samūhanati? And how is the perception of impermanence developed and cultivated so that … it eradicates all conceit ‘I am’? evaṁ bhāvitā kho, bhikkhave, aniccasaññā evaṁ bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanatī”ti. That’s how the perception of impermanence is developed and cultivated so that it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. That’s how it eliminates all ignorance and eradicates all conceit ‘I am’.” vāsījaṭaṁ aniccatāti. sn22.102
“Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. “Reverend Koṭṭhita, an ethical mendicant should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. An ethical mendicant should rationally apply the mind to these five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti. It’s possible that an ethical mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.” “Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. “A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ sacchikareyyā”ti. It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.” “Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. “A mendicant once-returner should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto anāgāmiphalaṁ sacchikareyyā”ti. It’s possible that a mendicant once-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of non-return.” “Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. “A mendicant non-returner should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto arahattaṁ sacchikareyyā”ti. It’s possible that a mendicant non-returner who rationally applies the mind to the five grasping aggregates will realize perfection.” “Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. “Reverend Koṭṭhita, a perfected one should also rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
“Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. “A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self. Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self. Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sutavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti. It’s possible that a learned mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.” “Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. “A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ …pe… It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.” … “Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. “Reverend Koṭṭhita, a perfected one should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Aniccasutta Impermanence “Yaṁ, bhikkhave, aniccaṁ; tatra vo chando pahātabbo. “Mendicants, you should give up desire for what is impermanent. Kiñca, bhikkhave, aniccaṁ? And what is impermanent? Rūpaṁ, bhikkhave, aniccaṁ; tatra vo chando pahātabbo. Form is impermanent; you should give up desire for it. viññāṇaṁ aniccaṁ; tatra vo chando pahātabbo. Consciousness is impermanent; you should give up desire for it. Yaṁ, bhikkhave, aniccaṁ; tatra vo chando pahātabbo”ti. You should give up desire for what is impermanent.” "
Dutiyaaniccasutta Impermanence (2nd) “Yaṁ, bhikkhave, aniccaṁ; tatra vo rāgo pahātabbo. “Mendicants, you should give up greed for what is impermanent. Kiñca, bhikkhave, aniccaṁ? And what is impermanent? Rūpaṁ, bhikkhave, aniccaṁ; tatra vo rāgo pahātabbo. Form is impermanent; you should give up greed for it. viññāṇaṁ aniccaṁ; tatra vo rāgo pahātabbo. Consciousness is impermanent; you should give up greed for it. Yaṁ, bhikkhave, aniccaṁ; tatra vo rāgo pahātabbo”ti. You should give up greed for what is impermanent.” "
Tatiyaaniccasutta Impermanence (3rd) “Yaṁ, bhikkhave, aniccaṁ; tatra vo chandarāgo pahātabbo. “Mendicants, you should give up desire and greed for what is impermanent. Kiñca, bhikkhave, aniccaṁ? And what is impermanent? Rūpaṁ, bhikkhave, aniccaṁ, tatra vo chandarāgo pahātabbo. Form is impermanent; you should give up desire and greed for it. viññāṇaṁ aniccaṁ; tatra vo chandarāgo pahātabbo. Consciousness is impermanent; you should give up desire and greed for it. Yaṁ, bhikkhave, aniccaṁ; tatra vo chandarāgo pahātabbo”ti. You should give up desire and greed for what is impermanent.” "
Aniccadhammasutta Liable to Impermanence Aniccadhammasutta → anicca 2 (pts1ed) " “‘aniccadhammo, aniccadhammo’ti, bhante, vuccati. “Sir, they speak of this thing called ‘liable to impermanence’. Katamo nu kho, bhante, aniccadhammo”ti? What is liable to impermanence? “Rūpaṁ kho, rādha, aniccadhammo, vedanā aniccadhammo, saññā aniccadhammo, saṅkhārā aniccadhammo, viññāṇaṁ aniccadhammo. “Rādha, form, feeling, perception, choices, and consciousness are liable to impermanence.
rūpaṁ niccaṁ vā aniccaṁ vā”ti? Is form permanent or impermanent?” “Aniccaṁ, bhante” …pe… “Impermanent, sir.” … “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? “That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?” “Aniccaṁ, bhante …pe… “Impermanent, sir.” …
rūpaṁ niccaṁ vā aniccaṁ vā”ti? Is form permanent or impermanent?” “Aniccaṁ, bhante” …pe… “Impermanent, sir.” … “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? “That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.”
“Cakkhuviññāṇaṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi; “Mendicants, eye consciousness is impermanent, decaying, and perishing. manoviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. and mind consciousness are impermanent, decaying, and perishing.
“Rūpaṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi; “Mendicants, form is impermanent, decaying, and perishing. viññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. and consciousness are impermanent, decaying, and perishing.
1. Aniccavagga 1. Impermanence Ajjhattāniccātītānāgatasutta The Interior as Impermanent in the Three Times Ajjhattāniccātītānāgatasutta → dutiyaajjhattāniccasuttaṁ (bj); aniccaṁ 3; ajjhataṁ (pts1ed) " “Cakkhuṁ, bhikkhave, aniccaṁ atītānāgataṁ; “Mendicants, the eye of the past and future is impermanent, Sotaṁ aniccaṁ … The ear … ghānaṁ aniccaṁ … nose …
1. Aniccavagga 1. Impermanence Bāhirāniccātītānāgatasutta The Exterior as Impermanent in the Three Times Bāhirāniccātītānāgatasutta → dutiyabāhirāniccasuttaṁ (bj); aniccaṁ 4; bāhiraṁ (pts1ed) "
5.43 5. Sabbaaniccavagga 5.43 5. All is Impermanent Sabbaaniccavagga → sabbāniccavaggo (bj); aniccavaggo (sya-all, pts1ed) " “sabbaṁ, bhikkhave, aniccaṁ. “Mendicants, all is impermanent. Kiñca, bhikkhave, sabbaṁ aniccaṁ? And what is the all that is impermanent? Cakkhu, bhikkhave, aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ aniccaṁ, cakkhusamphasso anicco. The eye, sights, eye consciousness, and eye contact are impermanent. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ …pe… And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent. jivhā aniccā, rasā aniccā, jivhāviññāṇaṁ aniccaṁ, jivhāsamphasso anicco. The ear … nose … tongue … Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. sn35.43 mano anicco, dhammā aniccā, manoviññāṇaṁ aniccaṁ, manosamphasso anicco. The mind, ideas, mind consciousness, and mind contact are impermanent. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.
“Cakkhuṁ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. “Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. sn35.53 yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. manaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Knowing and seeing the mind, ideas, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises.
cakkhu niccaṁ vā aniccaṁ vā”ti? Is the eye permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.”
Rādhaaniccasutta With Rādha on Impermanence Rādhaaniccasutta → aniccasuttaṁ (bj); rādha 1 (pts1ed) " “Yaṁ kho, rādha, aniccaṁ tatra te chando pahātabbo. “Rādha, you should give up desire for what is impermanent. Kiñca, rādha, aniccaṁ tatra te chando pahātabbo? And what is impermanent? Cakkhu aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ … The eye, sights, eye consciousness, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo …pe… And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent. You should give up desire for it. yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo. And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent. You should give up desire for it. Yaṁ kho, rādha, aniccaṁ tatra te chando pahātabbo”ti. You should give up desire for what is impermanent.” "
“Cakkhuṁ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe … cakkhuviññāṇaṁ … cakkhusamphassaṁ … “When a mendicant knows and sees the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. yampidaṁ, cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati …pe… And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. … manaṁ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṁ … manosamphassaṁ … Knowing and seeing the mind, ideas, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises.
cakkhu niccaṁ vā aniccaṁ vā”ti? Is the eye permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.”
cakkhu niccaṁ vā aniccaṁ vā”ti? Is the eye permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.”
Cakkhu aniccaṁ vipariṇāmi aññathābhāvi. The eye is impermanent, decaying, and perishing. Cakkhu → cakkhuṁ (bj, sya-all) Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing. Cakkhuviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. Eye consciousness is impermanent, decaying, and perishing. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ cakkhuviññāṇaṁ kuto niccaṁ bhavissati. But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent? Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati. But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent? Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. sn35.93 Jivhāviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. sn35.93 Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ jivhāviññāṇaṁ, kuto niccaṁ bhavissati. sn35.93 Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati. sn35.93 Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing. Manoviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. Mind consciousness is impermanent, decaying, and perishing. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ manoviññāṇaṁ, kuto niccaṁ bhavissati. But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent? Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno manosamphasso, kuto nicco bhavissati. But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?
‘Cakkhu aniccan’ti yathābhūtaṁ pajānāti; They truly understand that the eye is impermanent. ‘cakkhuviññāṇaṁ aniccan’ti yathābhūtaṁ pajānāti; eye consciousness … ‘Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti …pe… the pleasant, painful, or neutral feeling that arises conditioned by eye contact is impermanent. … ‘mano aniccan’ti yathābhūtaṁ pajānāti. They truly understand that the mind is impermanent. ‘yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti. the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent.
‘Cakkhu aniccan’ti yathābhūtaṁ pajānāti; They truly understand that the eye is impermanent. ‘cakkhuviññāṇaṁ aniccan’ti yathābhūtaṁ pajānāti; eye consciousness … ‘yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti. the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent.
Ajjhattaaniccahetusutta Interior and Cause Are Impermanent Ajjhattaaniccahetusutta → ajjhattaaniccasuttaṁ (bj); hetunā ajjhatta 1 (pts1ed) " “Cakkhuṁ, bhikkhave, aniccaṁ. “Mendicants, the eye is impermanent. Aniccasambhūtaṁ, bhikkhave, cakkhu kuto niccaṁ bhavissati …pe… Since the eye is produced by what is impermanent, how could it be permanent? Aniccasambhūtā, bhikkhave, jivhā kuto niccā bhavissati …pe… sn35.140 Aniccasambhūto, bhikkhave, mano kuto nicco bhavissati. Since the mind is produced by what is impermanent, how could it be permanent?
Bāhirāniccahetusutta Exterior and Cause Are Impermanent Bāhirāniccahetusutta → bāhiraaniccasuttaṁ (bj); hetunā bāhira 1 (pts1ed) " Aniccasambhūtā, bhikkhave, rūpā kuto niccā bhavissanti. Since sights are produced by what is impermanent, how could they be permanent? Aniccasambhūtā, bhikkhave, dhammā kuto niccā bhavissanti. Since ideas are produced by what is impermanent, how could they be permanent?
Aniccanibbānasappāyasutta The Impermanent as Conducive to Extinguishment Aniccanibbānasappāyasutta → sappāyasuttaṁ (bj); sappāya 1 (pts1ed) " Idha, bhikkhave, bhikkhu cakkhuṁ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṁ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati …pe… It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent. jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṁ aniccanti passati, jivhāsamphasso aniccoti passati, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati …pe… They see that the ear … nose … tongue … body … mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṁ aniccanti passati, manosamphasso aniccoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati. mind, ideas, mind-consciousness, and mind contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.
cakkhu niccaṁ vā aniccaṁ vā”ti? Is the eye permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.”
Ajjhattanandikkhayasutta The Interior and the End of Relishing Ajjhattanandikkhayasutta → ajjhattanandikkhayaaniccasuttaṁ (bj); nandikkhaya 1 (pts1ed) “Aniccaṁyeva, bhikkhave, bhikkhu cakkhuṁ aniccanti passati, sāssa hoti sammādiṭṭhi. “Mendicants, the eye really is impermanent. A mendicant sees that it is impermanent: that’s their right view. sāssa → sāyaṁ (pts1ed, mr) " aniccaṁyeva, bhikkhave, bhikkhu jivhaṁ aniccanti passati, sāssa hoti sammādiṭṭhi. The ear … nose … tongue … body … aniccaṁyeva, bhikkhave, bhikkhu manaṁ aniccanti passati, sāssa hoti sammādiṭṭhi. mind really is impermanent. A mendicant sees that it is impermanent: that’s their right view.
Ajjhattaaniccanandikkhayasutta Focus, the Interior, and the End of Relishing Ajjhattaaniccanandikkhayasutta → ajjhattanandikkhayayonisosuttaṁ (bj); nandikkhaya 3 (pts1ed) "
Bāhiraaniccanandikkhayasutta Focus, the Exterior, and the End of Relishing Bāhiraaniccanandikkhayasutta → bahiddhānandikkhayayonisosuttaṁ (bj); nandikkhaya 4 (pts1ed) "
Cakkhuṁ aniccanti yathābhūtaṁ okkhāyati, rūpā aniccāti yathābhūtaṁ okkhāyati, cakkhuviññāṇaṁ aniccanti yathābhūtaṁ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṁ okkhāyati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati …pe… It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent. yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent.
Cakkhuṁ aniccanti yathābhūtaṁ okkhāyati, rūpā aniccāti yathābhūtaṁ okkhāyati, cakkhuviññāṇaṁ aniccanti yathābhūtaṁ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṁ okkhāyati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati …pe… It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent. … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent.
Koṭṭhikaaniccasutta With Koṭṭhita on Impermanence Koṭṭhikaaniccasutta → koṭṭhitaaniccasuttaṁ (bj); koṭṭhiko 1 (pts1ed) “Yaṁ kho, koṭṭhika, aniccaṁ tatra te chando pahātabbo. “Koṭṭhita, you should give up desire for what is impermanent. Kiñca, koṭṭhika, aniccaṁ? And what is impermanent? Cakkhu kho, koṭṭhika, aniccaṁ; tatra te chando pahātabbo. The eye, Cakkhuviññāṇaṁ aniccaṁ; tatra te chando pahātabbo. eye consciousness, Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ; tatra te chando pahātabbo …pe… The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent: you should give up desire for it. Jivhāviññāṇaṁ aniccaṁ; tatra te chando pahātabbo. sn35.162 Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ; tatra te chando pahātabbo …pe… sn35.162 Manoviññāṇaṁ aniccaṁ; tatra te chando pahātabbo. mind consciousness, Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ; tatra te chando pahātabbo. The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent: you should give up desire for it. Yaṁ kho, koṭṭhika, aniccaṁ tatra te chando pahātabbo”ti. Koṭṭhita, you should give up desire for what is impermanent.” "
Ajjhattaaniccachandasutta Desire for the Impermanent Interior Ajjhattaaniccachandasutta → aniccachandasuttaṁ (bj); chandena (aṭṭhārasa) 1 (pts1ed) " “Yaṁ, bhikkhave, aniccaṁ, tatra vo chando pahātabbo. “Mendicants, you should give up desire for what is impermanent. Kiñca, bhikkhave, aniccaṁ? And what is impermanent? Cakkhu, bhikkhave, aniccaṁ; tatra vo chando pahātabbo …pe… The eye, ear, nose, tongue, body, and mind are impermanent: Yaṁ, bhikkhave, aniccaṁ, tatra vo chando pahātabbo”ti. " You should give up desire for what is impermanent.” "
Ajjhattaaniccarāgasutta Greed for the Impermanent Interior Ajjhattaaniccarāgasutta → aniccarāgasuttaṁ (bj); chandena 2 (pts1ed) " “Yaṁ, bhikkhave, aniccaṁ, tatra vo rāgo pahātabbo. “Mendicants, you should give up greed for what is impermanent. Kiñca, bhikkhave, aniccaṁ? And what is impermanent? Cakkhu, bhikkhave, aniccaṁ; The eye, ear, nose, tongue, body, and mind are impermanent …” Yaṁ, bhikkhave, aniccaṁ, tatra vo rāgo pahātabbo”ti. "
Ajjhattaaniccachandarāgasutta Desire and Greed for the Impermanent Interior Ajjhattaaniccachandarāgasutta → aniccachandarāgasuttaṁ (bj); chandena 3 (pts1ed) " “Yaṁ, bhikkhave, aniccaṁ, tatra vo chandarāgo pahātabbo. “Mendicants, you should give up desire and greed for what is impermanent. Kiñca, bhikkhave, aniccaṁ? And what is impermanent? Cakkhu, bhikkhave, aniccaṁ; The eye, ear, nose, tongue, body, and mind are impermanent …” Yaṁ, bhikkhave, aniccaṁ, tatra vo chandarāgo pahātabbo”ti. "
“Yaṁ, bhikkhave, aniccaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. “Mendicants, you should give up desire … greed … desire and greed for what is impermanent. Kiñca, bhikkhave, aniccaṁ? And what is impermanent? Yaṁ, bhikkhave, aniccaṁ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. "
“Cakkhu, bhikkhave, aniccaṁ atītaṁ …pe… jivhā aniccā atītā …pe… mano anicco atīto. “Mendicants, in the past the eye, ear, nose, tongue, body, and mind were impermanent.
“Cakkhu, bhikkhave, aniccaṁ anāgataṁ …pe… jivhā aniccā anāgatā …pe… mano anicco anāgato. “Mendicants, in the future the eye, ear, nose, tongue, body, and mind will be impermanent …”
“Cakkhu, bhikkhave, aniccaṁ paccuppannaṁ …pe… jivhā aniccā paccuppannā …pe… mano anicco paccuppanno. “Mendicants, in the present the eye, ear, nose, tongue, body, and mind are impermanent …”
Ajjhattātītayadaniccasutta The Interior and What’s Impermanent in the Past Ajjhattātītayadaniccasutta → yadanicca (aṭṭhārasa) 1 (pts1ed) " “Cakkhu, bhikkhave, aniccaṁ atītaṁ. “Mendicants, in the past the eye, ear, nose, tongue, body, and mind were impermanent. Yadaniccaṁ, taṁ dukkhaṁ. What’s impermanent is suffering. Yadaniccaṁ, taṁ dukkhaṁ. sn35.204 Yadaniccaṁ, taṁ dukkhaṁ. sn35.204
Ajjhattānāgatayadaniccasutta The Interior and What’s Impermanent in the Future “Cakkhu, bhikkhave, aniccaṁ anāgataṁ. “Mendicants, in the future the eye, ear, nose, tongue, body, and mind will be impermanent. Yadaniccaṁ, taṁ dukkhaṁ. What’s impermanent is suffering …” Yadaniccaṁ, taṁ dukkhaṁ. sn35.205 Yadaniccaṁ, taṁ dukkhaṁ. sn35.205
Ajjhattapaccuppannayadaniccasutta The Interior and What’s Impermanent in the Present “Cakkhu, bhikkhave, aniccaṁ paccuppannaṁ. “Mendicants, in the present the eye, ear, nose, tongue, body, and mind are impermanent. Yadaniccaṁ, taṁ dukkhaṁ. What’s impermanent is suffering. …” Yadaniccaṁ, taṁ dukkhaṁ. sn35.206 Yadaniccaṁ taṁ dukkhaṁ. sn35.206
Bāhirātītādiyadaniccasutta The Exterior and What’s Impermanent in the Three Times Yadaniccaṁ, taṁ dukkhaṁ. What’s impermanent is suffering …” Yadaniccaṁ taṁ dukkhaṁ. sn35.213-215
Ajjhattāyatanaaniccasutta The Interior as Impermanent Ajjhattāyatanaaniccasutta → ajjhatta (tayo) 1 (pts1ed) " “Cakkhu, bhikkhave, aniccaṁ …pe… jivhā aniccā …pe… mano anicco. “Mendicants, the eye, ear, nose, tongue, body, and mind are impermanent.
iti cakkhu aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ aniccaṁ, cakkhusamphasso anicco, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ’. the eye, sights, eye consciousness, and eye contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent. iti sotaṁ aniccaṁ, saddā aniccā, sotaviññāṇaṁ aniccaṁ, sotasamphasso anicco, yampidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. the ear, sounds, ear consciousness, and ear contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by ear contact is also impermanent. iti ghānaṁ aniccaṁ, gandhā aniccā, ghānaviññāṇaṁ aniccaṁ, ghānasamphasso anicco, yampidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ …pe… tampi aniccaṁ. the nose, smells, nose consciousness, and nose contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by nose contact is also impermanent. iti jivhā aniccā, rasā aniccā, jivhāviññāṇaṁ aniccaṁ, jivhāsamphasso anicco, yampidaṁ jivhāsamphassapaccayā uppajjati …pe… tampi aniccaṁ. the tongue, tastes, tongue consciousness, and tongue contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by tongue contact is also impermanent. iti kāyo anicco, phoṭṭhabbā aniccā, kāyaviññāṇaṁ aniccaṁ, kāyasamphasso anicco, yampidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ …pe… tampi aniccaṁ. the body, touches, body consciousness, and body contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by body contact is also impermanent. iti mano anicco, dhammā aniccā, manoviññāṇaṁ aniccaṁ, manosamphasso anicco, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ”. the mind, ideas, mind consciousness, and mind contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.’
Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā. Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as impermanent. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti— When a mendicant has seen these three feelings in this way, addakkhi naṁ aniccato. as impermanent
Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti. So how could a pleasant feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti. So how could a painful feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti. So how could a neutral feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’
Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ phassaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti. So how could a pleasant feeling be permanent, since it has arisen dependent on contact that is impermanent, conditioned, and dependently originated?’
Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva aniccataṁ sandhāya bhāsitaṁ: When I said this I was referring to the impermanence of conditions, to the fact that conditions are
“tampi aniccaṁ, tampi addhuvaṁ, tampi pahāya gamanīyan”ti. “That too is impermanent! That too will pass! That too will be left behind!” ‘tampi aniccaṁ, tampi addhuvaṁ, tampi pahāya gamanīyan’”ti. ‘That too is impermanent! That too will pass! That too will be left behind!’” ‘tampi aniccaṁ …pe… tampi pahāya gamanīyan’”ti. ‘That too is impermanent! That too will pass! That too will be left behind!’” ‘tampi aniccaṁ, tampi addhuvaṁ, tampi pahāya gamanīyan’”ti. ‘That too is impermanent! That too will pass! That too will be left behind!’”
Rājato vā kulāni upaghātaṁ gacchanti, corato vā kulāni upaghātaṁ gacchanti, aggito vā kulāni upaghātaṁ gacchanti, udakato vā kulāni upaghātaṁ gacchanti, nihitaṁ vā ṭhānā vigacchati, duppayuttā vā kammantā vipajjanti, kule vā kulaṅgāroti uppajjati, yo te bhoge vikirati vidhamati viddhaṁseti, aniccatāyeva aṭṭhamīti. Their ruin stems from rulers, bandits, fire, or flood. Or their savings vanish. Or their business fails due to not applying themselves to work. Or a wastrel is born into the family who squanders and fritters away their wealth. And impermanence is the eighth. nihitaṁ vā ṭhānā vigacchati → nihitaṁ vā nādhigacchanti (bj, pts1ed) | kule vā kulaṅgāroti → kulānaṁ vā kulaṅgāro (bj); kule va kulaṅgāroti (pts1ed) "
Aniccasutta Impermanence “Aniccasaññā, bhikkhave …pe…” “Mendicants, when the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. …” "