Sabbe saṅkhārā aniccā.
all conditions are impermanent.
‘sabbe saṅkhārā aniccā’ti.
‘All conditions are impermanent.’

‘aniccā vata kira, bho, mayaṁ samānā niccamhāti amaññimha;
‘Oh no! It turns out we’re impermanent, though we thought we were permanent!
Mayaṁ kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti.
It turns out that we’re impermanent, not lasting, transient, and included within identity.’
aniccā kira bho mayaṁ;
It turns out we’re impermanent!’

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī;
It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī;
It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī.
It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī.
It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,

‘sabbe kāmā aniccā dukkhā vipariṇāmadhammā’ti.
‘All sensual pleasures are impermanent, suffering, and perishable.’
‘sabbe bhavā aniccā …pe… tadabhiññāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disillusionment, dispassion, and cessation regarding future lives, having had insight into the truth of that.

Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti—
When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized.

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.
A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.
A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.
A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.
It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.

Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṁ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī.
It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions.

Aniccānupassīsutta
Observing Impermanence
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.

So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.
So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci loke upādiyati,
Meditating in this way, they don’t grasp at anything in the world.

“Aniccā, bhikkhave, saṅkhārā;
“Mendicants, conditions are impermanent.
Evaṁ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions,
Evaṁ aniccā, bhikkhave, saṅkhārā …pe…
So impermanent are conditions …
Evaṁ aniccā, bhikkhave, saṅkhārā …pe…
So impermanent are conditions …
Evaṁ aniccā, bhikkhave, saṅkhārā …pe…
So impermanent are conditions …
Evaṁ aniccā, bhikkhave, saṅkhārā …pe…
So impermanent are conditions …
Evaṁ aniccā, bhikkhave, saṅkhārā …pe…
So impermanent are conditions …
Evaṁ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions,

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. …

viññāṇakkhandhe aniccānupassī viharati …pe…
the aggregate of consciousness …

Ete aniccā manujesu dhammā,
These qualities among people are impermanent,

Ete aniccā manujesu dhammā,
These qualities among people are impermanent,

“Kāmā hi, bhante, aniccā tucchā musā mosadhammā”ti.
“Because sensual pleasures, sir, are impermanent, hollow, false, and deceptive.”

‘rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccan’ti.
‘Form, feeling, perception, choices, and consciousness are impermanent.’
Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati.
And so they meditate observing impermanence in the five grasping aggregates.
aniccānupassī …pe…
They practice breathing in observing impermanence. They practice breathing out observing impermanence.

Evamevaṁ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo cakkhusmiṁ aniccānupassī viharituṁ…
In the same way, a mendicant with eleven qualities can’t meditate observing impermanence in the eye …

dhammavicāre aniccānupassī viharituṁ…
meditate observing impermanence in considerations about thoughts …

Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo cakkhusmiṁ aniccānupassī viharituṁ…
In the same way, a mendicant with eleven qualities can meditate observing impermanence in the eye …

Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.
We who were created by that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’
aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.
We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’
aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.
We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’
Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress.

Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Dukkhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
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Adukkhamasukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
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‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.
‘Conditions are impermanent. How could it possibly be otherwise?’”
“Aniccā vata saṅkhārā,
“Oh! Conditions are impermanent,
“aniccā saṅkhārā, taṁ kutettha labbhā”ti.
“Conditions are impermanent. How could it possibly be otherwise?”
‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.
‘Conditions are impermanent. How could it possibly be otherwise?’”
“aniccā saṅkhārā, taṁ kutettha labbhā”ti.
“Conditions are impermanent. How could it possibly be otherwise?”

Evaṁ aniccā kho, ānanda, saṅkhārā;
So impermanent are conditions,
“Aniccā vata saṅkhārā,
“Oh! Conditions are impermanent,

Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti.
We who were created by that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.”
aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti.
We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.”
aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti.
We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.”

Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo.
That feelings are impermanent, suffering, and perishable: this is their drawback.

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.
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.

‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.
‘Form, feeling, perception, choices, and consciousness are impermanent.
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
All conditions are impermanent. All things are not-self.’
‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.
‘Form, feeling, perception, choices, and consciousness are impermanent.
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
All conditions are impermanent. All things are not-self.’

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati.
Meditating in this way, they don’t grasp at anything in the world.
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati,
Meditating in this way, they don’t grasp at anything in the world.
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
mn37
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto,
mn37

Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino’ti.
Come, all you mendicants, meditate observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.’
Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānā evaṁ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṁsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino.
When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.

‘Aniccānupassī assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati;
They practice breathing in observing impermanence. They practice breathing out observing impermanence.

Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;
Pleasant, painful, and neutral feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;
mn74
adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
mn74

“Aniccā, bhikkhave, kāmā tucchā musā mosadhammā.
“Mendicants, sensual pleasures are impermanent, hollow, false, and deceptive,

‘Aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati;
They practice breathing in observing impermanence. They practice breathing out observing impermanence.
Yasmiṁ samaye, bhikkhave, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati;
Whenever a mendicant practices breathing while observing impermanence,

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.
thoughts—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those thoughts 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:
thoughts—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those thoughts 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.
thoughts—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those thoughts are impermanent, suffering, and perishable.

So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

“jivhā niccā vā aniccā vā”ti?
tongue …
“Aniccā, bhante” …
mn146
‘itipime cha ajjhattikā āyatanā aniccā’”ti.
‘So these six interior sense fields are impermanent.’”
rūpā niccā vā aniccā vā”ti?
Are sights permanent or impermanent?”
“Aniccā, bhante”.
“Impermanent, sir.”
saddā niccā vā aniccā vā”ti?
Are sounds …
“Aniccā, bhante …pe…
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gandhā niccā vā aniccā vā”ti?
smells …
“Aniccā, bhante” …
mn146
“rasā niccā vā aniccā vā”ti?
tastes …
“Aniccā, bhante” …
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“phoṭṭhabbā niccā vā aniccā vā”ti?
touches …
“Aniccā, bhante” …
mn146
“dhammā niccā vā aniccā vā”ti?
thoughts permanent or impermanent?”
“Aniccā, bhante”.
“Impermanent, sir.”
‘itipime cha bāhirā āyatanā aniccā’”ti.
‘So these six exterior sense fields are impermanent.’”
‘itipime cha viññāṇakāyā aniccā’”ti.
‘So these six classes of consciousness are impermanent.’”
Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā.
Suppose there was an oil lamp burning. The oil, wick, flame, and light were all impermanent and perishable.
‘amussa telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;
‘While this oil lamp is burning, the oil, the wick, and the flame are all impermanent and perishable.
“Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;
Because that oil lamp’s oil, wick, and flame are all impermanent and perishable,
pagevassa ābhā aniccā vipariṇāmadhammā”ti.
let alone the light.”
‘cha khome ajjhattikā āyatanā aniccā;
‘These six interior sense fields are impermanent.
Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā.
Suppose there was a large tree standing with heartwood. The roots, trunk, branches and leaves, and shadow were all impermanent and perishable.
pagevassa chāyā aniccā vipariṇāmadhammā”ti.
let alone the shadow.”
‘cha khome bāhirā āyatanā aniccā.
‘These six exterior sense fields are impermanent.
‘itipime cha ajjhattikā āyatanā aniccā’”ti.
mn146
Taṁ kiṁ maññatha, bhaginiyo, rūpā niccā vā aniccā vā”ti?
mn146
“Aniccā, bhante”.
mn146
“Taṁ kiṁ maññatha, bhaginiyo, saddā niccā vā aniccā vā”ti?
mn146
“Aniccā, bhante …pe…
mn146
gandhā niccā vā aniccā vā”ti?
mn146
“Aniccā, bhante …
mn146
rasā niccā vā aniccā vā”ti?
mn146
“Aniccā, bhante …
mn146
phoṭṭhabbā niccā vā aniccā vā”ti?
mn146
“Aniccā, bhante …
mn146
dhammā niccā vā aniccā vā”ti?
mn146
“Aniccā, bhante”.
mn146
‘itipime cha bāhirā āyatanā aniccā’”ti.
mn146
‘itipime cha viññāṇakāyā aniccā’”ti.
mn146
Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā.
mn146
‘amussa telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;
mn146
“Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;
mn146
pagevassa ābhā aniccā vipariṇāmadhammā”ti.
mn146
‘cha khome ajjhattikā āyatanā aniccā.
mn146
Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā.
mn146
pagevassa chāyā aniccā vipariṇāmadhammā”ti.
mn146
‘cha khome bāhirā āyatanā aniccā.
mn146

rūpā niccā vā aniccā vā”ti?
Are sights permanent or impermanent?”
“Aniccā, bhante”.
“Impermanent, sir.”
jivhā niccā vā aniccā vā”ti?
tongue …
“Aniccā, bhante …
mn147
“Taṁ kiṁ maññasi rāhula, dhammā niccā vā aniccā vā”ti?
“What do you think, Rāhula? Are thoughts permanent or impermanent?”
“Aniccā, bhante”.
“Impermanent, sir.”

Aniccā sabbasaṅkhārā,
All conditions are impermanent,

“Aniccā vata saṅkhārā,
“Oh! Conditions are impermanent,

“Aniccā addhuvā kāmā,
“Sensual pleasures are impermanent and unstable,

Aniccā sabbasaṅkhārā,
all conditions are impermanent,

Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Rebirth …
avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.

Imā kho, āvuso, tisso vedanā aniccā.
These three feelings are impermanent,

So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
Dukkhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
Adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

“Vedanā niccā vā aniccā vā”ti?
“Is feeling permanent or impermanent?”
“Aniccā, bhante”.
“Impermanent, sir.”
“Saññā niccā vā aniccā vā”ti?
“Is perception permanent or impermanent?”
“Aniccā, bhante” …pe…
“Impermanent, sir.” …
“saṅkhārā niccā vā aniccā vā”ti?
“Are choices permanent or impermanent?”
“Aniccā, bhante”.
“Impermanent, sir.”

yaṁ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ pathavīdhātuyā ādīnavo;
That the earth element is impermanent, suffering, and perishable: this is its drawback.
yaṁ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ vāyodhātuyā ādīnavo;
That the air element is impermanent, suffering, and perishable: this is its drawback.

Evaṁ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions,
Evaṁ aniccā, bhikkhave, saṅkhārā …pe…
So impermanent are conditions …
Evaṁ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions …
Evaṁ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions,
Aniccā vata saṅkhārā,
Oh! Conditions are impermanent,

“Jivhā niccā vā aniccā vā”ti?
“Is the tongue permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …

rūpā niccā vā aniccā vā”ti?
Are sights permanent or impermanent?”
“Aniccā, bhante” …pe…
“Impermanent, sir.” …
dhammā niccā vā aniccā vā”ti?
Are thoughts permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …

cakkhusamphassajā vedanā niccā vā aniccā vā”ti?
Is feeling born of eye contact permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
manosamphassajā vedanā niccā vā aniccā vā”ti?
Is feeling born of mind contact permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …

rūpasaññā niccā vā aniccā vā”ti?
Is perception of sights permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
dhammasaññā niccā vā aniccā vā”ti?
Is perception of thoughts permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …

rūpasañcetanā niccā vā aniccā vā”ti?
Is intention regarding sights permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
dhammasañcetanā niccā vā aniccā vā”ti?
Is intention regarding thoughts permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …

rūpataṇhā niccā vā aniccā vā”ti?
Is craving for sights permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
dhammataṇhā niccā vā aniccā vā”ti?
Is craving for thoughts permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …

pathavīdhātu niccā vā aniccā vā”ti?
Is the earth element permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
viññāṇadhātu niccā vā aniccā vā”ti?
Is the consciousness element permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …

rūpā niccā vā aniccā vā”ti?
Are sights permanent or impermanent?”
“Aniccā, bhante” …pe…
“Impermanent, sir.” …

Vedanā aniccā …pe…
Feeling …
saññā aniccā …
Perception …
saṅkhārā aniccā atītānāgatā;
Choices …

“rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.
“Mendicants, form, feeling, perception, choices, and consciousness are impermanent.

Vedanā aniccā.
Feeling is impermanent …
Saññā aniccā …pe…
Perception is impermanent …
saṅkhārā aniccā …
Choices are impermanent …

Vedanā aniccā.
Feeling is impermanent …
Saññā aniccā …
Perception is impermanent …
saṅkhārā aniccā.
Choices are impermanent …

Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Feeling …
saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Choices …
yadaniccāpare tayo;
sn22.21

Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo.
sn22.26
Yaṁ saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṁ saṅkhārānaṁ ādīnavo.
sn22.26

“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe aniccānupassī vihareyya …pe…
“Mendicants, when a mendicant is practicing in line with the teachings, this is what’s in line with the teachings. They should live observing impermanence in form, feeling, perception, choices, and consciousness. …

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 …

Vedanā aniccā …
Feeling is impermanent …

Vedanā aniccā …
Feeling is impermanent …
saññā aniccā …
Perception is impermanent …
saṅkhārā aniccā …
Choices are impermanent …

Aniccāya vedanāya dukkhāya vipariṇāmadhammāya ‘seyyohamasmī’ti vā samanupassanti;
Based on feeling …
Aniccāya saññāya …
perception …
Aniccāya vedanāya …
Based on feeling …
aniccāya saññāya …
perception …
“Vedanā niccā vā aniccā vā”ti?
“Is feeling …
“Aniccā, bhante” …
sn22.49

anicceyeva bhikkhave, bhikkhu saṅkhāre aniccāti passati. Sāssa hoti sammādiṭṭhi.
Choices …

aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti,
They don’t truly understand feeling …
aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti,
perception …
anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti,
choices …

Yā vedanā aniccā dukkhā vipariṇāmadhammā—
That feeling is impermanent, suffering, and perishable: this is its drawback.
Ye saṅkhārā aniccā dukkhā vipariṇāmadhammā—
sn22.57

Vedanā aniccā …
Feeling …

‘aniccāva kira, bho, mayaṁ samānā niccamhāti amaññimha.
‘Oh no! It turns out we’re impermanent, though we thought we were permanent!
Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti.
It turns out that we’re impermanent, not lasting, short-lived, and included within identity.’
aniccā kira bho mayaṁ;
It turns out we’re impermanent!’

Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.
And that craving,
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
and that ignorance are also impermanent, conditioned, and dependently originated.
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
sn22.81
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
sn22.81
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
sn22.81
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
and that ignorance are also impermanent, conditioned, and dependently originated.
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.
And that craving,
Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā.
that feeling,
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
and that ignorance are also impermanent, conditioned, and dependently originated.

Aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti.
They don’t truly understand feeling …
Aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti.
perception …
Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti.
choices …

Vedanā aniccā.
Feeling is impermanent …
saṅkhārā aniccā.
Choices are impermanent …

So sukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti.
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it.
Dukkhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti.
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it.
Adukkhamasukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti …pe… ‘anabhinanditā’ti pajānāti.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it.

vedanā aniccā;
feeling,
saññā aniccā;
perception,
saṅkhārā aniccā;
choices,
Sabbe saṅkhārā aniccā;
All conditions are impermanent.
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
sn22.90
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
sn22.90
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
sn22.90

Vedanā aniccā …pe…
Feeling … Perception … Choices …

Evaṁ aniccā kho, bhikkhu, saṅkhārā.
So impermanent are conditions,

Vedanā aniccā …pe…
Feeling …

Vedanā aniccā …
Feeling …

Vedanā aniccā …
Feeling …

Aniccānupassīsutta
Observing Impermanence
yaṁ rūpe aniccānupassī vihareyya.
They should live observing impermanence in form,
viññāṇe aniccānupassī vihareyya …pe…
and consciousness. …

“Rūpaṁ kho, rādha, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.
“Rādha, form, feeling, perception, choices, and consciousness are impermanent.

“Vedanā niccā vā aniccā vā”ti …
“Is feeling …

jivhā aniccā vipariṇāmī aññathābhāvī;
tongue,

“Rūpā, bhikkhave, aniccā vipariṇāmino aññathābhāvino;
“Mendicants, sights are impermanent, decaying, and perishing.
saddā aniccā vipariṇāmino aññathābhāvino;
Sounds,
gandhā aniccā vipariṇāmino aññathābhāvino;
smells,
rasā aniccā vipariṇāmino aññathābhāvino;
tastes,
phoṭṭhabbā aniccā vipariṇāmino aññathābhāvino;
touches,
dhammā aniccā vipariṇāmino aññathābhāvino.
and thoughts are impermanent, decaying, and perishing.

“Cakkhusamphassajā, bhikkhave, vedanā aniccā vipariṇāmī aññathābhāvī;
“Mendicants, feeling born of eye contact is impermanent, decaying, and perishing.
manosamphassajā vedanā aniccā vipariṇāmī aññathābhāvī.
and feeling born of mind contact are impermanent, decaying, and perishing.

“Rūpasaññā, bhikkhave, aniccā vipariṇāmī aññathābhāvī;
“Mendicants, perception of sights is impermanent, decaying, and perishing.
dhammasaññā aniccā vipariṇāmī aññathābhāvī.
and perception of thoughts are impermanent, decaying, and perishing.

“Rūpasañcetanā, bhikkhave, aniccā vipariṇāmī aññathābhāvī;
“Mendicants, intention regarding sights is impermanent, decaying, and perishing.
dhammasañcetanā aniccā vipariṇāmī aññathābhāvī.
and intentions regarding thoughts are impermanent, decaying, and perishing.

“Rūpataṇhā, bhikkhave, aniccā vipariṇāmī aññathābhāvī;
“Mendicants, craving for sights is impermanent, decaying, and perishing.
dhammataṇhā aniccā vipariṇāmī aññathābhāvī.
and craving for thoughts are impermanent, decaying, and perishing.

“Pathavīdhātu, bhikkhave, aniccā vipariṇāmī aññathābhāvī;
“Mendicants, the earth element is impermanent, decaying, and perishing.
viññāṇadhātu aniccā vipariṇāmī aññathābhāvī.
and the consciousness element are impermanent, decaying, and perishing.

vedanā aniccā vipariṇāmī aññathābhāvī;
Feeling,
saṅkhārā aniccā vipariṇāmino aññathābhāvino;
choices,

jivhā aniccā.
The tongue is impermanent. …

“Rūpā, bhikkhave, aniccā.
“Mendicants, sights are impermanent.
dhammā aniccā.
and thoughts are impermanent.

jivhā aniccā atītānāgatā;
tongue …

“Rūpā, bhikkhave, aniccā atītānāgatā;
“Mendicants, sights of the past and future are impermanent,
dhammā aniccā atītānāgatā;
sn35.10

Yaṁ jivhā aniccā dukkhā vipariṇāmadhammā, ayaṁ jivhāya ādīnavo.
sn35.13

Yaṁ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṁ rūpānaṁ ādīnavo.
sn35.14
Yaṁ dhammā aniccā dukkhā vipariṇāmadhammā, ayaṁ dhammānaṁ ādīnavo.
sn35.14

“Jivhā niccā vā aniccā vā”ti?
“Is the ear … nose … tongue …
“Aniccā, bhante” …pe….
sn35.32

Aniccādisuttanavaka
Nine on Impermanence, Etc.
Cakkhu, bhikkhave, aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ aniccaṁ, cakkhusamphasso anicco.
The eye, sights, eye consciousness, and eye contact are impermanent.
jivhā aniccā, rasā aniccā, jivhāviññāṇaṁ aniccaṁ, jivhāsamphasso anicco.
The ear … nose … tongue …
mano anicco, dhammā aniccā, manoviññāṇaṁ aniccaṁ, manosamphasso anicco.
The mind, thoughts, mind consciousness, and mind contact are impermanent.

Cakkhu aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ …
The eye, sights, eye consciousness,

“Rūpā niccā vā aniccā vā”ti?
“Are sights …
“Aniccā, bhante” …pe….
sn35.86
“Jivhā niccā vā aniccā vā”ti?
“Is the ear … nose … tongue … body … mind …
“Aniccā, bhante” …pe….
sn35.86

“Rūpā niccā vā aniccā vā”ti?
“Are sights …
“Aniccā, bhante” …pe…
sn35.89

Rūpā aniccā vipariṇāmino aññathābhāvino.
Sights are impermanent, decaying, and perishing.
Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino …pe…
So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.
Jivhā aniccā vipariṇāmī aññathābhāvī.
sn35.93
Rasā aniccā vipariṇāmino aññathābhāvino.
sn35.93
Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino …pe…
sn35.93
Dhammā aniccā vipariṇāmino aññathābhāvino.
Thoughts are impermanent, decaying, and perishing.
Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino.
So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.

‘rūpā aniccā’ti yathābhūtaṁ pajānāti;
They truly understand that sights …

‘rūpā aniccā’ti yathābhūtaṁ pajānāti;
They truly understand that sights …

“Jivhā niccā vā aniccā vā”ti?
“Is the ear … nose … tongue … body …
“Aniccā, bhante”.
sn35.105

niccā vā aniccā vā”ti?
sn35.108
“Aniccā, bhante” …pe….
sn35.108

“Rūpā niccā vā aniccā vā”ti?
“Are sights …
“Aniccā, bhante” …pe….
sn35.121
“Jivhā niccā vā aniccā vā”ti?
“Is the ear … nose … tongue … body …
“Aniccā, bhante” …pe….
sn35.121
“Dhammā niccā vā aniccā vā”ti?
“Are thoughts …
“Aniccā, bhante” …pe….
sn35.121

jivhā aniccā.
The ear … nose … tongue … body …

“Rūpā, bhikkhave, aniccā.
“Mendicants, sights are impermanent.
dhammā aniccā.
Thoughts are impermanent.

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, thoughts, 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.

“Rūpā niccā vā aniccā vā”ti?
“Are sights …
“Aniccā, bhante”.
sn35.150

“Anicceyeva, bhikkhave, bhikkhu rūpe aniccāti passati, sāssa hoti sammādiṭṭhi.
“Mendicants, sights really are impermanent. A mendicant sees that they are impermanent: that’s their right view.
dhamme aniccāti passati, sāssa hoti sammādiṭṭhi.
Thoughts really are impermanent. A mendicant sees that they are impermanent: that’s their right view.

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.
jivhā aniccāti yathābhūtaṁ okkhāyati …pe…
It becomes truly clear that the ear … nose … tongue … body …
mano aniccoti yathābhūtaṁ okkhāyati, dhammā aniccāti yathābhūtaṁ okkhāyati …pe…
mind, thoughts, mind consciousness, and mind contact are 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. …

Rūpā aniccā; tatra te chando pahātabbo.
sights,
jivhā aniccā; tatra te chando pahātabbo.
The ear … nose … tongue … body …
Rasā aniccā; tatra te chando pahātabbo.
sn35.162
Dhammā aniccā; tatra te chando pahātabbo.
thoughts,

jivhā aniccā; tatra vo chando pahātabbo …pe…
sn35.168

jivhā aniccā;
sn35.169

jivhā aniccā;
sn35.170

Rūpā, bhikkhave, aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
Sights,
Saddā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
sounds,
Gandhā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
smells,
Rasā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
tastes,
Phoṭṭhabbā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
touches,
Dhammā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
and thoughts are impermanent …” "

“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 …”

“Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā aniccā atītā anāgatā paccuppannā.
“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and thoughts are impermanent …”

jivhā aniccā atītā.
sn35.204

jivhā aniccā anāgatā.
sn35.205

jivhā aniccā paccuppannā.
sn35.206

“Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā.
“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and thoughts are impermanent.
dhammā aniccā atītā anāgatā paccuppannā.
sn35.213-215

“Cakkhu, bhikkhave, aniccaṁ …pe… jivhā aniccā …pe… mano anicco.
“Mendicants, the eye, ear, nose, tongue, body, and mind are impermanent.

“Rūpā, bhikkhave, aniccā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā aniccā.
“Mendicants, sights, sounds, smells, tastes, touches, and thoughts are impermanent.

Yadaniccāṭṭhārasa vuttā,
sn35.227

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, thoughts, mind consciousness, and mind contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.’

So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and pleasant feeling.
Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati.
As they do so, they give up the underlying tendency for greed for the body and pleasant feeling.
So kāye ca dukkhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and painful feeling.
Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.
As they do so, they give up the underlying tendency for repulsion towards the body and painful feeling.
So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and neutral feeling.
Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.
As they do so, they give up the underlying tendency for ignorance towards the body and neutral feeling.
So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti;
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in contact and pleasant feeling.
Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati.
As they do so, they give up the underlying tendency for greed for contact and pleasant feeling.

“Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
“Mendicants, these three feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā”ti.
These are the three feelings that are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.” "

Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo.
That feeling is impermanent, suffering, and perishable: this is its drawback.

Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo.
That feeling is impermanent, suffering, and perishable: this is its drawback.

yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo;
That feeling is impermanent, suffering, and perishable: this is its drawback.

“Vedanā niccā vā aniccā vā”ti?
“Is feeling …

‘aniccānupassī assasissāmī’ti sikkhati.
They practice like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’
‘Aniccānupassī passasissāmī’ti sikkhati;
sn54.1

Evaṁ bhāvite kho, bhikkhave, ānāpānassatisamādhimhi evaṁ bahulīkate, sukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti;
When mindfulness of breathing has been developed and cultivated in this way, if they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
dukkhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti;
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
adukkhamasukhañce vedanaṁ vedayati, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

Yasmiṁ samaye, ānanda, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati …pe…
There’s a time when a mendicant practices like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’

Yasmiṁ samaye, ānanda, bhikkhu aniccānupassī …pe…
There’s a time when a mendicant practices like this: ‘I’ll breathe in observing impermanence …

Yasmiṁ samaye, bhikkhave, bhikkhu aniccānupassī …pe…
sn54.16

Idha tvaṁ, dīghāvu, sabbasaṅkhāresu aniccānupassī viharāhi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññīti.
You should meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation.
Ahañhi, bhante, sabbasaṅkhāresu aniccānupassī viharāmi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññī.
For I meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation.