Updated 18 March 2024
The Three Characteristics (1) Anicca Impermanence
By Bodhicarini Upasika Jayasili Jacquetta Gomes
BGKT Buddhist Group of Kendal (Theravada)
This article originally appeared in
2022 17 March “Anicca Impermanence” By Bodhicarini Upasika Jayasili Jacquetta Gomes”, Sakyadhita [International Association of Buddhist Women] UK Newsletter, March News from SUK (17 March 2022).
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My Preceptor Venerable Narada Maha Thera (1898-1983) (who gave me the Five Precepts (panca sila) in Sri Lanka in 1975) on page 267 of his book The Buddha and His Teachings quotes from the Anguttara Nikaya
“Whether the Tathagatas appear or not, O bhikkhus, it remains a fact, an established principle, a natural law that all conditioned things are transient (anicca), sorrowful (dukkha) and that everything is soulless (anatta). This fact the Tathagata realises, understands and when he has realised and understood it, announces, teaches, proclaims, establishes, discloses, analyses, and makes it clear, that all conditioned things are transient, sorrowful, and that everything is soulless.” (Anguttara Nikaya Part 1, page 28)
Buddhism teaches the three characteristics (tilakkhana) of existence – impermanence (anicca), suffering or unsatisfactoriness (dukkha) and non-self or unsubstantiality (anatta). Anatta is a unique teaching of The Buddha. These are the three characteristics of everything that is conditioned (dependently arisen). To see things realistically it is necessary to see them in relation to the three characteristics. The Buddha explains that man is composed of the five aggregates (khandha) which are impermanent (anicca), unsatisfactory (dukkha) and without self (atta). The five aggregates are material form, feelings, perceptions, mental formations and consciousness (rupa, vedana sanna, sankhara, and vinnana). The causes of the aggregates are also impermanent, unsatisfactory and without self. The Buddha explained that people who are not enlightened incorrectly see permanence in impermanence, satisfactoriness in the unsatisfactory and self in what is not self, and beauty in the repulsive. The only way to remove these illusions is insight meditation (vipassana) and Right Understanding (samma-ditthi). Insight meditation (vipassana) leads to seeing things as they really are and seeing the impermanent, unsatisfactory, and no-self nature of all conditioned things. All conditioned things are a process and not permanent. The process is so fast that people incorrectly see things as fixed entities. aniccanupassana: contemplation of impermanence (aniccanupassana) is one of the 18 main types of insight meditation (vipassana).
Venerable Nyanaponika (1901-1994) states in Seeing Things as They Are
“The Buddha teaches that life can be correctly understood only if these basic facts are understood. And this understanding must take place, not only logically, but in confrontation with one’s own experience. Insight-wisdom, which is the ultimate liberating factor in Buddhism, consists in just this experiential understanding of the three characteristics as applied to one’s own bodily and mental processes, and deepened and matured in meditation.”
Venerable Nyanaponika’s teacher Venerable Nyanatiloka (1878-1957) clarifies in his Buddhist Dictionary
“anicca-sanna: ‘perception of impermanence’, is defined in the Girimananda Sutta (A. Anguttara Nikaya X. 60) as meditation on the impermanence of the five groups of existence.”
“Though, with a faithful heart, one takes refuge in the Buddha, his Teaching and the Community of Monks; or with a faithful heart observes the rules of morality, or develops a mind full of loving-kindness, far more meritorious it is if one cultivates the perception of impermanence, be it only for a moment. (A. Anguttara Nikaya X. 20).”
Impermanence (anicca) is described in The Anicca Sutta Impermanent (SN Samyutta Nikaya 36.9). The translation by Venerable Nyanaponika Thera is
“The three kinds of feelings, O monks, are impermanent, compounded, dependently arisen, liable to destruction, to evanescence, to fading away, to cessation – namely, pleasant feeling, painful feeling, and neutral feeling.”
A Dictionary of Buddhism by Damien Keown, defines anicca/anitya as
“Impermanence, the first of the three marks (tilakkhana/trilaksana) which characterize all conditioned phenomena. A fundamental tenet of Buddhism is that all formations (sankhara/samskara) – things that come into being dependent on causes and conditions – are impermanent. Impermanence refers to the arising, passing away, changing, and disappearance of things that have arisen, and according to the Abhidhamma/Abhidharma is a process that takes place. From moment to moment. It is because of the impermanence of the five aggregates (khandha/skandhas) that Buddhism teaches there can be no eternal self or soul. (see anatta/anatman). For the same reason it is thought that there can be no permanent happiness in samsara because situations constantly change and in time all things decay (see dukkha/duhkha).”
Venerable Nyanatiloka in his Buddhist Dictionary defines anicca as:
anicca: ‘impermanent’ (or, as abstract noun, aniccata, ‘impermanence’) is the first of the three characteristics of existence (tilakkhaṇa.). It is from the fact of impermanence that, in most texts, the other two characteristics, suffering (dukkha) and not-self (anatta), are derived (S. Samyutta Nikaya XXII, 15; Ud. Udana IV, I)
“Impermanence of things is the rising, passing and changing of things, or the disappearance of things that have become or arisen. The meaning is that these things never persist in the same way, but that they are vanishing dissolving from moment to moment” (Vis.M. Visuddhi Magga VII, 3).
Impermanence is a basic feature of all conditioned phenomena, be they material or mental, coarse or subtle, one’s own or external: “All formations are impermanent” (sabbe sankhara anicca; M Majjhima Nikaya 35, Dhp. Dhammapada 277). That the totality of existence is impermanent is also often stated in terms of the five aggregates (khandha), the twelve personal and external sense bases (ayatana), etc. Only Nibbana, which is unconditioned and not a formation (asankhata), is permanent (nicca, dhuva).
The insight leading to the first stage of deliverance, Stream-entry (Sotapatti), is often expressed in terms of impermanence: “Whatever is subject to origination, is subject to cessation” (Dhammacakkappavattana Sutta, S. Samyutta Nikaya XLVI, 11). In his last exhortation, before his Parinibbana, the Buddha reminded his monks of the impermanence of existence as a spur to earnest effort: “Behold now, Bhikkhus, I exhort you: Formations are bound to vanish. Strive earnestly!” (vayadhamma sankhara, appamadena sampadetha; D Digha Nikaya. 16).
Without the deep insight into the impermanence and insubstantiality of all phenomena of existence there is no attainment of deliverance. Hence comprehension of impermanence gained by direct meditative experience heads two lists of insight knowledge: (a) contemplation of impermanence (aniccanupassana) is the first of the 18 chief kinds of insight; (b) the contemplation of arising and vanishing (udayabbayanupassana-naṇa) is the first of 9 kinds of knowledge which lead to the ‘purification by knowledge and vision of the path-progress’ (visuddhi). Contemplation of impermanence leads to the conditionless deliverance (animitta -vimokkha). As herein the faculty of confidence (saddhindriya) is outstanding, he who attains in that way the path of Stream-entry is called a faith-devotee (saddhanusari) and at the seven higher stages he is called faith-liberated (saddha-vimutta),
Bhante Henepola Gunaratana (author of the Mindfulness in Plain English series and one of the founder Spiritual advisors to BGKT) wrote an excellent article “Crossing the Ocean” for Trike Daily which explains anicca. “Crossing the Ocean:Theravada Buddhist monk Bhante G explains that looking inward to realize the impermanence of all conditioned phenomena is the path to nirvana”
Wheel 231 The Essentials of Buddha Dhamma in Meditative Practice by Sayagyi Thray Sithu U Ba Khin (1899-1971) explains
“Anicca, Dukkha, Anatta — Impermanence, suffering and Egolessness — are the three essential characteristics of things in the Teaching of the Buddha. If you know anicca correctly, you will know Dukkha as its corollary and Anatta as ultimate truth. It takes time to understand the three together.
Impermanence (anicca) is, of course, the essential fact which must be first experienced and understood by practice. Mere book-knowledge of the Buddha-Dhamma will not be enough for the correct understanding of anicca because the experiential aspect will be missing. It is only through experiential understanding of the nature of anicca as an ever-changing process within you that you can understand anicca in the way the Buddha would like you to understand it. As in the days of the Buddha, so too now, this understanding of anicca can be developed by persons who have no book-knowledge whatsoever of Buddhism.
To understand Impermanence (anicca) one must follow strictly and diligently the Eightfold Noble Path, which is divided into the three groups of Sila, Samadhi and Panna – Morality, Concentration and Wisdom.”
Dr. O. H. de A. Wijesekera (19??-1990) explains in his book The Three Signata: Anicca, Dukkha, Anatta
“The concept of the three signata (tilakkhana) forms the essential basis for understanding the Buddha’s scheme of emancipation (vimokkha). The three signata, the three universal properties of all existing things of the phenomenal world, are anicca (impermanence, transience or transitoriness), dukkha (unsatisfactoriness, ill, suffering or painfulness), and anatta (non-self, absence of a permanent ego, or insubstantiality). It is the contemplation of these three universal characteristics of all compounded things and processes (sankhara), or of all phenomena (dhamma), that leads to true insight (vipassana) and enlightenment (bodhinana).
The realisation of these three fundamental truths can thus be regarded as the key to the highest spiritual perfection afforded by the Buddha Dhamma. The first of the three signata, anicca (impermanence, transitoriness of all things in the universe), is a doctrine constantly and emphatically insisted upon in the Buddhist texts. According to the Buddha’s Teaching, the Buddha Dhamma, there is nothing divine or human, animate or inanimate, organic or inorganic, which is permanent or stable, unchanging or everlasting.”
The final discourse of The Buddha The Mahaparinibbana Sutta: Last Days of the Buddha [DN Digha Nikaya 16] includes
14. And when the Blessed One had passed away, simultaneously with his Parinibbana, Sakka, king of the gods, spoke this stanza:
Transient are all compounded things, Subject to arise and vanish; Having come into existence they pass away; Good is the peace when they forever cease.
Bibliography
ARTICLES
“Crossing the Ocean:Theravada Buddhist monk Bhante G explains that looking inward to realize the impermanence of all conditioned phenomena is the path to nirvana”
By Bhante Henepola Gunaratana Trike Daily January 19, 2022
weblinkhttps://tricycle.org/trikedaily/bhante-g-impermanence/
SUTTAS
Anicca Sutta: Impermanent (SN Samyutta Nikaya 36.9), translated from the Pali by Nyanaponika Thera. Access to Insight (BCBS Edition), 30 June 2010
https://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.009.nypo.html
“Maha-parinibbana Sutta: Last Days of the Buddha” (DN 16), translated from the Pali by Sister Vajira & Francis Story. Access to Insight (BCBS Edition), 30 November 2013, https://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html#chap5
Last Days of the Buddha: The Mahaparinibbana Sutta [DN Digha Nikaya 16]
Translated from the Pali by Sister Vajira & Francis Story
2nd Revised Edition (1998)
BPS Buddhist Publication Society Kandy, Sri Lanka (BP213S)
ISBN 978-955-9219-98-9
https://www.bps.lk/olib/bp/bp213s_Vajira_Story_Last-Days-Of-The-Buddha.pdf
https://www.bps.lk/index.php https://www.bps.lk/library_books.php
BOOKS
The Buddha and His Teachings
By Venerable Narada Mahathera
BPS Buddhist Publication Society, Kandy, Sri Lanka
Electronic edition (2012)
ISBN 978-955-24-0025-4
https://bps.lk/olib/bp/bp102s_Narada-Buddha_and_His_Teachings.pdf
https://www.bps.lk/index.php https://www.bps.lk/library_books.php
Buddhist Dictionary: A Manual of Buddhist Terms and Doctrines
By Venerable Nyanatiloka
Fifth revised edition (2004)
BPS Buddhist Publication Society Kandy, Sri Lanka (BP 601s)
ISBN 978-974-9511-30-5 ISBN 955-24-0019-8 https://www.bps.lk/olib/bp/bp601s_Nyanatiloka_Buddhist-Dictonary.pdf
https://www.bps.lk/index.php https://www.bps.lk/library_books.php
A Dictionary of Buddhism
By Damien Keown
Oxford University Press (2003)
ISBN 0-19-860560-9
https://www.oxfordreference.com/view/10.1093/acref/9780198605607.001.0001/acref-9780198605607
https://archive.org/details/dictionaryofbuddhismdamienkeownoup_792_I
https://archive.org/details/dictionaryofbudd0000keow/page/n375/mode/2up
https://books.google.co.uk/
Last Days of the Buddha: The Mahaparinibbana Sutta
Translated from the Pali by Sister Vajira & Francis Story
Second Revised Edition (1998)
BPS Buddhist Publication Society Kandy, Sri Lanka (BP213S)
ISBN 978-955-9219-98-9
https://www.bps.lk/olib/bp/bp213s_Vajira_Story_Last-Days-Of-The-Buddha.pdf
https://www.bps.lk/index.php https://www.bps.lk/library_books.php
The Three Signata: Anicca, Dukkha, Anatta (With extracts from the Buddha’s discourses) and Buddhist Concept of Mind
By Dr. O. H. de A. Wijesekera (2018)
Originally published as Wheel Publication 20 The Three Signata and Buddhist Concept of Mind as Bodhi Leaf A 09
BPS Buddhist Publication Society Kandy, Sri Lanka (BP 434)
https://www.bps.lk/olib/bp/bp434s_Wijesekera_Three-Signata.pdf
https://www.bps.lk/index.php https://www.bps.lk/library_books.php
The Vision of Dhamma: Buddhist Writings of Nyanaponika Thera
Edited, with an introduction by Bhikkhu Bodhi
Second edition (enlarged) (2017)
BPS Buddhist Publication Society Kandy, Sri Lanka (BP414s)
ISBN 978-955-24-0108-4
“Seeing Things as They Are” pages 275-276
https://www.bps.lk/olib/bp/bp414s_Nyanaponika_Vision-of-Dhamma.pdf
https://www.bps.lk/index.php https://www.bps.lk/library_books.php
BPS BUDDHIST PUBLICATION SOCIETY WHEEL PUBLICATIONS
Wheel Publications are published by Buddhist Publication Society Kandy Sri Lanka
https://www.bps.lk/index.php https://www.bps.lk/library_wheels.php
Wheel Publication 186 – 187 The Three Basic Facts of Existence I: Impermanence (Anicca) Collected essays with a preface by Nyanaponika Thera
BPS Online Edition (2008)
https://www.bps.lk/olib/wh/wh186_Nyanaponika-etal_Three-Basic-Facts-of-Existence–I-Anicca.pdf
Wheel Publication 231 The Essentials of Buddha Dhamma in Meditative Practice, by Sayagyi Thray Sithu U Ba Khin with an Essay on U Ba Khin by Eric Lerner
BPS Online Edition (2006)
https://www.bps.lk/olib/wh/wh231_U-Ba-Khin_Essentials-of-Dhamma-in-meditative-Practice.html
Wheel Publication 303 – 304 Contemplation of Feeling: The Discourse-Grouping on the Feelings (Vedana-Saṃyutta)
Translated from the Pali and with an Introduction by Nyanaponika Thera
BPS Online Edition (2008)
https://bps.lk/olib/wh/wh303_Nyanaponika_Contemplation-of-Feeling.html.pdf
WEBSITES
“Seeing Things as They Are”, by Nyanaponika Thera. Access to Insight (BCBS Edition), 10 November 2013.
https://www.accesstoinsight.org/lib/authors/nyanaponika/seeingthings.html