# 世间万物的特性 (Nature of Everything) — Anumodana Sankalpa
原文链接：[Nature of everything](https://spiritualessence.in/2025/05/20/nature-of-everything/), [[#（原文）Nature of everything]]
在我们开始之前，你尝试去看上面那张情侣的照片多少次？对此的体验是什么？
1. 你喜欢它吗？
2. 你不喜欢它吗？
3. 你对它无动于衷？
现在，让我们来理解万物的本性——既作为地（**pathavi**）、水（**apo**）、火（**tejo**）和风（**vayo**）的性质，亦作为六根及其所缘之性质；并且包括：
1. 识（conscious experience，**viññāṇa**）
2. 触（contact，**phassa**）
3. 受（feeling，**vedanā**）
4. 想（perception，**saññā**）
5. 行（preparations/intentions，**saṅkhārā**）
6. 爱（craving，**taṇhā**）
7. 蕴（五蕴，**khandhā/aggregates**）
这些，都是封面照片中可能被激起的部分。
以上一切，都被精妙地收摄在 **SN 25 系列** 之 **==[Cakkhuvagga](https://suttacentral.net/sn25-cakkhuvagga?view=normal&lang=en)==**（相应部·眼相应）中。
让我们选取若干经文来作分析。先从“六根”观察：
> [!quote] 在《眼经》（[SN25.1](https://suttacentral.net/sn25.1/en/sujato)）中
> _Cakkhusamphassajā, bhikkhave, vedanā aniccā, vipariṇāmī, aññathābhāvī_.
> _Sotasamphassajā, bhikkhave, vedanā aniccā, vipariṇāmī, aññathābhāvī_.
> _Ghānasamphassajā, bhikkhave, vedanā aniccā, vipariṇāmī, aññathābhāvī_.
> _Jivhāsamphassajā, bhikkhave, vedanā aniccā, vipariṇāmī, aññathābhāvī_.
> _Kāyasamphassajā, bhikkhave, vedanā aniccā, vipariṇāmī, aññathābhāvī_.
> _Manosamphassajā, bhikkhave, vedanā aniccā, vipariṇāmī, aññathābhāvī._
>
> _Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati—ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti._
>
> ...
> [!info] 翻译
> _“比丘们，由眼触所生之受是**无常（aniccā）**、**易败坏（vipariṇāmī）**、而且**会变成他样的（aññathābhāvī）**_。
> _由耳触所生之受是无常、易败坏、而且会变为他样的_。
> _由鼻触所生之受是无常、易败坏、而且会变为他样的_。
> _由舌触所生之受是无常、易败坏、而且会变为他样的_。
> _由身触所生之受是无常、易败坏、而且会变为他样的_。
> _由意触所生之受是无常、易败坏、而且会变为他样的_。
>
> _比丘们，若有人对这些法（**ime dhamme**）如此生起信心与决意奉行，他就被称为“随信行者”（**saddhānusārī**）。他已进入正道的必然律，已进入善士的领域，已经超越凡夫的领域。_
>
> _他不可能作那种业，那种会令他死后堕入地狱（**niraya**）、畜生道（**tiracchānayoni**）、饿鬼境界（**pettivisaya**）的业。而且在他未证得入流果之前，他不可能死去。”_
### 🧠 词源与概念分析
**🔹 来自六处触的受（vedanā）**
每一行都指向 vedanā（感受/受），当特定的根（indriya）与相应的所缘接触（phassa）时，便生起“触所生受”。
**🔸 Aniccā = 无常（就其生起与止息而言）**
来自 a-（否定）+ nicca（恒常、稳定、持久）。
👉 因此：并非恒常，即生起与止息，不得久住。
**🔸 Vipariṇāmī = “易于败坏”或“倾向于不如所欲的改变”**
**🧬 词源：**Vi- = 分离、偏离、错误、相反；
Pariṇāmī 源自 pariṇāma = 转变、变化（自 √nam = 弯曲、倾向）。
但 vipariṇāma 尤指退化、变质，或变成违背人所欲求之物。
**Vipariṇāmī** = 易于退坏、不能如愿、令人失望。这与如下洞见相契合：
_“Yaṁ pi icchaṁ na labhati tampi dukkhaṁ”_ —— “所欲不得，亦是苦”（转法轮经）。
所以更深的意涵是：不只是“感受会变化”，
而是它会背叛期待——不保持可意，转而退变、败坏——因此是不满意（苦）的。
**🔸 Aññathābhāvī = 会变成他样**
👉 “成为他样”“转成别物”，且常常出人意表或不可预期。
这比 vipariṇāmī 的范围略宽：
它指出的是不稳定、变形与不可预期——不但走向苦，也会走向陌生或异样的状态。
### 🔬 按六处逐一观
**Cakkhuṁ——眼**
**✅ 无常：**
生理之眼会退化：自年轻到衰老，自清明至白内障，自对色彩的敏锐至视力淡化。
它依因缘而生（物质、血流、神经系统），当这些因缘坏灭时便止息。
即使在一天之内，视力也会因疲劳、光线、用眼而迟钝。
**❌ 易败坏（Vipariṇāmī）：**
我们希望永远看得清楚，但视力会随年龄而减退。
有时我们会见到不愿见的（如畸形、丑陋、死亡）。
我们或许渴望一幅美色，却见其扭曲或不得见。
这就是 vipariṇāma——事物违背期待或欲求而改变。
**🔄 会变成他样（Aññathābhāvī）：**
眼不只是退化——其性质会转变并变得令人痛苦（刺激、感染）。
视觉错觉会误导我们，甚至引向危险，牵引向贪与嗔。
**Sotaṁ——耳**
**✅ 无常：** 听觉来来去去，须臾之间：寂静→声→寂静。
耳朵会老化；声音会变得含糊或消失。
**❌ 易败坏：**
我们想听悦耳之声，却可能听到批评、侮辱、坏消息。于是，曾经抚慰的也会变得刺耳。
**🔄 会变成他样：**
声音会使人困惑、分心、误导；一刻引生喜悦，下一刻却令人心碎。
**Ghānaṁ——鼻**
**✅ 无常：** 气味短暂生起又消退。嗅觉也会退化（感冒、老化）。
**❌ 易败坏：** 芳香会变馊。我们想要愉悦香气却得到恶臭。
**🔄 会变成他样：** 气味触发记忆、渴爱、厌恶。同样的香水，曾经所爱，可能转而可憎。
**Jivhā——舌**
**✅ 无常：** 味觉唯有在因缘具足时生起：食物、唾液、健康的舌体——且很快消退。
**❌ 易败坏：** 对味道的贪欲导致暴食、沉重与疾病。生病时最爱的食物也会变得寡淡无味。
**🔄 会变成他样：** 原为摄养的舌，成了贪求与医疗问题之源。所爱的食物可能伤害我们，或令我们执著。
**Kāyo——身**
**✅ 无常：** 恒常流变——温度、压力、痛与乐；皮肤、肌肉、器官每日都在退化。
**❌ 易败坏：** 我们所欲（年轻、强壮、美貌）转成皱纹、疾病、腐坏。
如佛在 SN 22.1 所言：“Yaṁ piyarūpaṁ sātarūpaṁ taṁ vipariṇāmaṁ paṭikaṅkhitabbaṁ”。
“凡是可爱可意之物，都应预期其将改变。”
**🔄 会变成他样：** 同一具身会变成负担、羞耻之源，或欲望的囚笼。身份移易：骄傲→羞愧，乐→苦。
**Mano——意**
**✅ 无常：** 念念生灭迅速，心相从不静止不变。
**❌ 易败坏：** 我们想要明净与安宁，却体验到躁动、昏沉与混乱。
**🔄 会变成他样：** 心变得陌生：我们不理解自己，感到冲突不安。
贪、嗔、痴占据上风，取代了善的意向。
**🧘♂️ 实修观照：圣弟子如何作意**
**随信行者（Saddhānusārī）** 如是观：
> [!important]
> “此眼、耳、鼻、舌、身与意——
> 它们**并不稳定**，它们**不在我掌控之下**，
> 它们**以我不愿的方式改变**，它们**引我趋向苦**。”
这种对法的深信，并非仅是信念——而是对佛陀诊断的信赖：
即使内在的六根自身，也是不可靠、不稳定、不可支配的。
#### 🪞 总表
| 感官处 | 无常（Anicca） | 易败坏（Vipariṇāmī） | 会成他样（Aññathābhāvī） |
|---|---|---|---|
| 眼 | 视力衰退、弱化 | 不总呈现所愿见之物 | 引向不善反应 |
| 耳 | 听觉起伏不定 | 不悦之声生起 | 可致悲喜与迷乱 |
| 鼻 | 气味消退/改变 | 所欲之香败坏 | 导致贪或厌 |
| 舌 | 味觉短暂 | 食物变得不称意 | 触发过度饮食 |
| 身 | 感受恒常流变 | 所欲之安适成痛苦 | 身份混乱 |
| 意 | 思想剎那生灭 | 欲寂得躁 | 异样心态不请自来 |
### 注解：四界（四大）扩展
（注：此节为对原文意旨的补充说明，非原文逐句翻译。）
现在让我们来处理四界（dhātu）。
**🌊 为什么佛陀说即便诸界也无常、易败坏、会成他样？**
因为他在解构关于恒常、满足与自性的最深假设。让我们逐一来看。
**_Pathavīdhātu_——地界（坚固、硬度、形色）**
🪨 **为何看似可靠：** 显得坚固、恒久：骨、山、屋。
**🧠 佛为何称其：** 无常：身躯腐坏、大地侵蚀、牙齿脱落。
**易败坏：** 我们盼望久住之物——青春、力量——终将崩解。
**会变成他样：** 同一地界今日给乐，明日却致病或危险（如地震、伤害）。
**_Āpodhātu_——水界（凝聚、流动）**
💧 看似滋养、维持生命。
**但：无常：** 湿意干涸、眼泪坠落、诸液腐败。
**易败坏：** 所欲之清新转成汗、脓与腐烂。
**会变成他样：** 爱可转为憎；身中诸液反噬我们（如疾病）。
**_Tejodhātu_——火界（热、消化、温度）**
🔥 被视作生命力（温暖、消化、能量）。
**但：无常：** 代谢迟缓、精力衰退、温暖熄灭。
**易败坏：** 舒适转为发热或发冷。
**会变成他样：** 火能温暖——亦能灼伤。同样的热可成伤害，高热甚至致命。
**_Vāyodhātu_——风界（动、运动、压力）**
🌬️ 呼吸、运动、循环——生命的征象。
**但：无常：** 呼吸止息，运动衰弱。
**易败坏：** 本来平稳的呼吸变得费力或惊惶。
**会变成他样：** 内风可变成疼痛、压迫与躁动。
**_Ākāsadhātu_——空界（空隙、开敞、腔穴）**
🌌 空间广大、空无、不抗拒。
**但：无常：** 腔隙塌陷（肺、血管），开口闭合（鼻孔、毛孔）。
**易败坏：** 我们预期的开敞变得受限或窒息。
**会变成他样：** 支持性的空间亦可使人孤立、断联。
**_Viññāṇadhātu_——识界（认知、了知）**
🧠 最微细之处：人常执“我有意识”为我。
**但：无常：** 识依因缘而生灭（眼+色→眼识；耳+声→耳识）。它是刹那的。
**易败坏：** 喜乐之心转为忧戚；清明之识变得晦暗。
**会变成他样：** 识变得陌生——梦、创伤、执著、癫狂。
🔥 **为揭穿关于恒常、可控与可满足的幻象**——三相各自对治一种“错觉”：
| 妄执 | 所被对治 |
|---|---|
| **“这会持续。”** → **Niccasaññā**（常想） | ❌ **Anicca**——它会坏灭 |
| **“这会满足。”** → **Sukhasaññā**（乐想） | ❌ **Vipariṇāmī**——它会转为痛苦 |
| **“这是稳定或属我。”** → **Attasaññā**（我想） | ❌ **Aññathābhāvī**——它会变成他样 |
这一三组，拆解了对诸行的三种错觉（亦即知觉的三种颠倒，saññā‑vipallāsa）：**niccasaññā、sukhasaññā 与 attasaññā**。
#### 🧘 见此真理，生厌离（nibbidā）
当人见到即便是最根本的“构成要素”——既不可由己掌控，又常违所欲，又每每成他样，人便自然生起厌离。_“Nibbindati, virajjati, vimuccati.”（SN 22.59）_ 厌离、无著、解脱。此即趣向涅槃之径。
#### 🕊️ 因对这些真理生起正信，即入流（sotāpatti）之因
_“Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati…”_——“凡对这些法生起正信、决定受者……”此类人或未以慧自证，但信受佛眼者，名为**随信行（saddhānusārī）**，已入贤圣之域，必得证得入流果（sotāpattiphala）。
#### 🪞 总表：六界为何皆“无常、易败坏、会变成他样”
| 界/要素 | 无常（Aniccā） | 易败坏（Vipariṇāmī） | 会成他样（Aññathābhāvī） |
| ----- | ---------- | --------------- | ------------------ |
| 地（坚固） | 骨朽肤老 | 力强转弱 | 美好成累赘 |
| 水（凝聚） | 湿润干涸、液腐 | 滋养成感染 | 爱转憎恶 |
| 火（温度） | 温暖消退 | 舒适成发热 | 温暖成灼伤 |
| 风（运动） | 息止动绝 | 安宁成恐慌 | 欢动成躁扰 |
| 空（空隙） | 腔体塌陷 | 自由变隔绝 | 开阔成迷惘 |
| 识（认知） | 生灭刹那 | 明净成昏浊 | 自觉成迷执 |
#### 🧭 末了之洞见（Final Insight）
乃至六界亦置于三相之下，佛陀由此：摧破一切常见、物质论与我见之根据；并防行者于最细之处（如**viññāṇadhātu**）亦不取不著；奠定毗婆舍那（vipassanā）之基，从而由厌离（nibbidā）→无欲（virāga）→解脱（vimutti）。
### **📖 场景**
某人长久渴望“梦中情人”，终于与她相遇。被她的身姿与甜言所迷，他向她求婚，恰好她答应了。于是他欣喜若狂、觉得圆满，对她深深执著，片刻不离其念。
现在让我们把三法印应用到这一刻——在他体验的每一层面：
#### **🧠 I. 最初的喜悦之受（Vedanā）**
他觉得：“我得到了我想要的一切。她是我的。我的人生已经圆满。”
🔹 **Anicca——这份喜悦是无常的**——生起又灭去。
这股情绪的涌动依于触、思想与期待而生，很快会消退。体内的化学物质也会回稳。
喜悦转为日常→生厌→关于如何享受与她相处的新渴望又生起。
_“Yampicchaṁ na labhati tampi dukkhaṁ”_ —— 想要的，即使得到了，也不会长存。
**🔸 Vipariṇāmī——若执著，喜悦会变成痛苦**
如果她变得不那么专注，他会觉得被忽视、渴求她的注意；当她批评他时，喜悦会依情境逆转为嗔怒或羞耻。若她生病、疏远，或情绪改变，他的幻想会坍塌于地。凡可爱可意者，总是会以退化与疾病的意义而改变，违背人的欲求。
**🔻 Aññathābhāvī——此刻会变成他样**
曾经带来喜悦的那位女子，可能在生育孩子而身形走样后，反成为伤害之源。即便她尽力保持身形，肉体仍旧持续（即使不那么显见地）在退化，可推而知。同时，境遇也在转变：诸如工作/事业、家庭职责与承担、金钱与财富的营作、照料子女等等。这就引发心中的冲突：如何在享受她与承担职责之间取舍。
甚至即使没有冲突——他也可能发觉自己的心漂移，对无聊感到惊讶，或对他处生起欲望。
“它成了别样——非我所想、非我所欲、非我所以为会保持的那样。”
#### **🧍♂️ II. 对这位女子的“想”（知觉）**
他如是知觉她：“美丽、善良、完美契合我、满足我的需要。”
**🔹 Anicca——她的身、声与心都会改变**
她的容貌会老去、皮肤会松弛、声音会疲惫；今日的情绪色调明日可能就改变；她对他的兴趣也可能减弱或转变。
_“Rūpaṁ aniccaṁ, saññā aniccā”_ —— 连知觉（想）本身也是无常的。（SN 22.15）
**🔸 Vipariṇāmī——期待通向痛苦**
他期待她永远支持、迷人、忠诚；而当她表现不同的那一刻——他就失望或怨恨。即便她努力，也不可能总能符合他内心的“幻剧”，于是失望被烘焙进了渴爱里。
**🔻 Aññathābhāvī——她成了“另一种人”**
“梦中情人”会渐渐显露普通人的特征：恐惧、情绪多变、欲望、缺点；而她也在改变：新的信念、疾病、抱负。即使在顺境中，这段关系也会超出原有剧本而转变。“这不是我当初以为的”成了内心的哀叹。
#### **🧠 III. 这位男子的自我形象**
他想：“我很成功。我被爱着。我是丈夫。如今这定义了我。”
**🔹 Anicca——他的角色是无常的**
“丈夫”并非固定的本质。它是一个有条件的角色，依赖于约定、行为、法律地位、情感联结。若其中任何一项改变，自我身份就会崩塌。
**🔸 Vipariṇāmī——自负会变成恐惧或悲伤**
他越执著于“我是她的男人”，就越容易被任何威胁到它的事物所伤：不忠、离婚、死亡、疏远，甚至细小的冲突，都足以动摇这份身份。
**🔻 Aññathābhāvī——他会感觉自己“变成了别人”**
时间久了，他可能在角色中迷失，或觉得被自己以为会带来的东西所背叛。某天醒来，他会问：“我成了什么？”这就是 _aññathābhāva_ 的最深层：连自我也会变成他样。
#### **🧘 佛陀为何如此开示**
对一位有智慧的作意者而言，这并不令人沮丧——而是解脱。因为智者如是思惟：
“这份喜悦、这份爱、这段关系都是缘生的。我可以在觉知中享受它——但不执取为我、我所、或恒常。”他们能完全地感受爱，同时又能轻放，了知：
它是 _anicca_：就生起与止息而言，它会改变；
它是 _vipariṇāmī_：它可能违背期待而转变；
它是 _aññathābhāvī_：它会变成他样。
因此，当变化发生时，他们不受其苦。
这就是 _saddhānusārī_ 与 _dhammānusārī_ 的道——以明智的信与观察而活，命定趣向觉醒者。
#### **🪞 总表：求婚情境与三相**
| 面向 | 无常（Anicca） | 易败坏（Vipariṇāmī） | 会成他样（Aññathābhāvī） |
| ----- | ---------- | --------------- | ------------------ |
| 接受之喜悦 | 很快消退 | 转为执著与恐惧 | 变成平常或压力 |
| 女子的形象 | 身与心会改变 | 难以满足内在幻想 | 随时间显为不同 |
| 自我身份 | “丈夫”不稳定 | 角色成负担或囚笼 | 与自我渐行渐远 |
## （原文）Nature of everything
Posted by[Spiritual Essence](https://spiritualessence.in/author/spiritualessence2181/)[May 20, 2025](https://spiritualessence.in/2025/05/20/nature-of-everything/)Posted in[Sutta Writings](https://spiritualessence.in/category/explanation-on-sutta/), [Very Important](https://spiritualessence.in/category/important-for-practice/)
Before we begin, how many times did you try to see the photograph above of the couple and what was the experience of it?
1. Did you like it?
2. Did you not like it?
3. You remained indifferent to it
Now, let us understand the nature of everything – both as quality of **_pathavi, apo, tejo and vayo_** **and the six senses with its sense objects** including its:
4. Conscious experience
5. Contact
6. Feeling
7. Perception
8. Preparations or intentions
9. Craving
10. Khandas or aggregates
These are the part of the cover photograph which might have stirred it up.
All of these are beautifully packed in **SN25 series** under **==[Cakkuvagga](https://suttacentral.net/sn25-cakkhuvagga?view=normal&lang=en).==**
Let us take some of the sutta for our analysis
To begin with, let us investigate **SIX senses**
_Cakkhusamphassajā, bhikkhave, vedanā aniccā, vipariṇāmī, aññathābhāvī.
Sotasamphassajā, bhikkhave, vedanā aniccā, vipariṇāmī, aññathābhāvī.
Ghānasamphassajā, bhikkhave, vedanā aniccā, vipariṇāmī, aññathābhāvī.
Jivhāsamphassajā, bhikkhave, vedanā aniccā, vipariṇāmī, aññathābhāvī.
Kāyasamphassajā, bhikkhave, vedanā aniccā, vipariṇāmī, aññathābhāvī.
Manosamphassajā, bhikkhave, vedanā aniccā, vipariṇāmī, aññathābhāvī.
Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī, no ca dāni bhāvitattoti. Api ca kho ayam bhikkhave, puggalo niṭṭhaṁ gato, niṭṭhapattoti vadāmi. So dhammaṁ sutvā opānayiko dhammo, samādāya vattati. So imameva ariyamaggam bhāveti, sammādiṭṭhipubbaṅgamaṁ…sammāsamādhi pariyosānaṁ. Ayaṁ vuccati, bhikkhave, ‘saddhānusārī puggalo, sambodhiparāyano’ti._
“O Bhikkhus, the feeling that arises from eye-contact is impermanent, subject to change, and liable to become otherwise.
The feeling that arises from ear-contact is impermanent, subject to change, and liable to become otherwise.
The feeling that arises from nose-contact is impermanent, subject to change, and liable to become otherwise.
The feeling that arises from tongue-contact is impermanent, subject to change, and liable to become otherwise.
The feeling that arises from body-contact is impermanent, subject to change, and liable to become otherwise.
The feeling that arises from mind-contact is impermanent, subject to change, and liable to become otherwise.
Bhikkhus, whoever has faith in these teachings and becomes committed to them—he is called a ‘faith-follower’ (saddhānusārī). Though he has not yet realized the truth himself, I say he is one who is headed for final knowledge.
Hearing the Dhamma, he practices in accordance with it—he cultivates this Noble Eightfold Path, beginning with Right View and ending in Right Concentration.
Such a person is said to be ‘a faith-follower who is bound for awakening’ (sambodhiparāyano).”
**🧠 Etymological and Conceptual Analysis
🔹 Vedanā from Six Sense-Contacts**
Each line refers to vedanā (feeling/sensation) that arises when a specific sense faculty (indriya) comes into contact (phassa) with a corresponding sense object, resulting in contact-born feelings.
**🔸 Aniccā = Impermanent** **as in arising & ceasing
**From a- (not) + nicca (constant, stable, enduring)
👉 So: not constant, i.e., arising and ceasing, not enduring
**🔸 Vipariṇāmī = “Liable to deterioration” or “subject to undesired alteration”**
**🧬 Etymology:** Vi- = apart, away from, wrong, opposite
Pariṇāmī = from pariṇāma = transformation, change (from √nam = to bend, incline)
But vipariṇāma specifically means decay, perversion, or turning into something contrary to one’s wishes.
**Vipariṇāmī** = liable to decay, not turning out as desired, disappointing. and this fits with the insight:
_“Yaṁ pi icchaṁ na labhati tampi dukkhaṁ”_ – Not getting what one desires is suffering. (Dhammacakkappavattana Sutta)
So the deeper thrust is: Not just that the feeling changes
But that it betrays expectation – it doesn’t stay pleasant, it devolves, degenerates – which is unsatisfactory.
**🔸 Aññathābhāvī = Liable to become otherwise**
Añña = other; Thā = in that way; Bhāvī = becoming (from √bhū)
👉 “Becoming otherwise,” “turning into something else,” often unexpectedly or unpredictably
This is slightly broader than vipariṇāmī:
It points to instability, transformation, and unpredictability—not only toward suffering, but toward alien or foreign states.
**🔬 Sense Base by Sense Base Breakdown**
**Cakkhuṁ – The Eye**
**✅ Anicca:**
The biological eye deteriorates: from youth to age, from clarity to cataract, from color sensitivity to fading vision.
It arises due to causes (physical matter, blood flow, nervous system) and will cease when those causes deteriorate.
Even within a day, sight dulls from tiredness, light, strain.
**❌ Vipariṇāmī:**
We desire to see clearly always, but, sight diminishes with age.
Sometimes we see what we don’t want to see (e.g., deformity, ugliness, death).
We might long for a beautiful form, but see it distorted or denied.
That’s vipariṇāma—things change contrary to expectation or desire.
**🔄 Aññathābhāvī:**
The eye doesn’t just decay—it transforms in character and becomes painful (irritation, infection).
Optical illusions mislead us and it even leads to danger, pulling us toward greed or aversion.
**Sotaṁ – The Ear**
**✅ Anicca:** Hearing comes and goes, even in moments: silence → sound → silence.
Ears age; sounds become muffled or lost.
**❌ Vipariṇāmī:**
We want to hear sweet things, but we may hear criticism, insult, painful news. Thus, what was once soothing may become irritating.
**🔄 Aññathābhāvī:**
Sounds confuse, distract, mislead and hearing can cause joy one moment, and heartbreak the next.
**Ghānaṁ – The Nose**
✅ Anicca: Smell arises briefly and fades. It also deteriorates (cold, aging).
**❌ Vipariṇāmī:** Fragrance turns rancid. We want pleasant aroma but get stench.
**🔄 Aññathābhāvī:** Smell triggers memories, cravings, disgust. The same perfume once loved may become repulsive.
**
Jivhā – The Tongue
✅ Aniccā:** Taste arises only when conditions meet: food, saliva, healthy tongue and quickly fades.
**❌ Vipariṇāmī:** Desire for taste leads to overeating, heaviness and sickness. Favorite food becomes tasteless when ill.
**🔄 Aññathābhāvī:** Tongue, intended for nourishment, becomes a source of craving and getting into medical issues. Food we love may harm us or cause attachment.
**Kāyo – The Body
✅ Anicco:** Constant flux—temperature, pressure, pain, pleasure while Skin, muscles, organs all degrade daily basis
**❌ Vipariṇāmī:** What we want (youth, strength, beauty) turns to wrinkles, illness, decay.
As the Buddha said in SN 22.1: “Yaṁ piyarūpaṁ sātarūpaṁ taṁ vipariṇāmaṁ paṭikaṅkhitabbaṁ”
“What is dear and pleasant is to be expected to change.”
**🔄 Aññathābhāvī:** The same body becomes a burden, source of shame, or prison of desire. Identity shifts: pride → shame, pleasure → pain.
**Mano – The Mind
✅ Anicco:** Thoughts arise and vanish rapidly and mental states are never static.
**❌ Vipariṇāmī:** We want clarity, peace, but experience agitation, dullness, chaos.
**🔄 Aññathābhāvī:** Mind becomes alien: we don’t understand ourselves, feel conflicted.
Craving, hatred, delusion take over, displacing wholesome intentions.
**🧘♂️ Practical Reflection: How the Noble Disciple Contemplates**
The **Saddhānusārī** contemplates:
> “This eye, ear, nose, tongue, body, and mind—
> they are **not stable**, they are **not under my control**, they **change in ways I don’t want**, they **lead me to dukkha**.”
This deep **faith in the Dhamma** is not mere belief—it is **trust in the Buddha’s diagnosis** that even **the internal sense bases themselves** are unreliable, unstable, ungovernable.
**🪞 Summary Table**
|Sense Base|Anicca|Vipariṇāmī|Aññathābhāvī|
|---|---|---|---|
|Eye|Vision fades, weakens|Doesn’t always show what we wish|Leads to unwholesome reactions|
|Ear|Hearing fluctuates|Displeasing sounds arise|May cause grief, joy, delusion|
|Nose|Smells fade/change|Desired scents decay|Leads to craving or aversion|
|Tongue|Taste is short-lived|Food becomes unsatisfactory|Trigger for overindulgence|
|Body|Constant sensation flux|Desired comfort becomes pain|Identity confusion|
|Mind|Thought is fleeting|Wants peace, gets restlessness|Alien states emerge unbidden|
Let us now deal with four dhatu’s
**🌊 Why does the Buddha say even the elements are anicca, vipariṇāmī, aññathābhāvī?**
Because he is dismantling the deepest assumptions of permanence, satisfaction, and identity. Let’s go one by one.
**_Pathavīdhātu_ – Earth Element (Solidity, hardness, form)**
🪨 **Why it seems reliable:** Appears solid, permanent: bones, mountains, houses.
**🧠 Why Buddha calls it:** Anicca: Bodies decay, land erodes, teeth fall.
**Vipariṇāmī:** What we hope will last—youth, strength—disintegrates.
**Aññathābhāvī:** The same earth gives pleasure one day, and disease or danger another (e.g., earthquake, injury).
**_Āpodhātu_ – Water Element (Cohesion, fluidity)**
💧 Seems nourishing, life-sustaining.
**But: Anicca:** Moisture dries, tears fall, fluids rot.
**Vipariṇāmī:** Desired states (e.g., freshness) become sweat, pus, decay.
**Aññathābhāvī:** Love may turn to disgust; the body’s fluids betray us (e.g., illness).
**_Tejodhātu_ – Fire Element (Heat, digestion, temperature)**
🔥 Seen as vital force (warmth, digestion, energy)
**But: Anicca:** Metabolism slows, energy fades, warmth dies.
**Vipariṇāmī:** What is comfortable becomes feverish or cold.
**Aññathābhāvī:** Fire warms—but also burns. Same heat may become harm and in high fever which may lead to death
**_Vāyodhātu_ – Air Element (Movement, motion, pressure)**
🌬️ Breath, movement, circulation—signs of life
**But: Anicca:** Breath ceases. Motion weakens.
**Vipariṇāmī:** Breathing once calm becomes labored or panicked.
**Aññathābhāvī:** Wind within can become pain, pressure, restlessness.
**_Ākāsadhātu_ – Space Element (Gap, openness, cavity)**
🌌 Space is vast, empty, non-resisting
**But: Anicca:** Cavities collapse (lungs, veins), openness closes (nostrils, pores).
**Vipariṇāmī:** What we expect to be open becomes restricted or suffocating.
Aññathābhāvī: Space that supports can also isolate, disconnect.
**_Viññāṇadhātu_ – Consciousness Element (Cognition, knowing)**
🧠 The subtlest base: “I am conscious” is often clung to as self.
**But: _Anicca_:** Consciousness arises and passes with conditions (eye + form → eye-consciousness; ear + sound → ear-consciousness). It’s momentary.
**_Vipariṇāmī:_** Joyful states become sorrow. Clear awareness becomes dull.
**_Aññathābhāvī_:** Consciousness turns alien—dreams, trauma, obsession, madness.
🔥 **To Expose the Illusion of Permanence, Control, and Satisfaction** – Each of the three marks speaks to a **specific delusion**:
|Delusion|Countered by|
|---|---|
|**“This will last.”** → **Niccatā-saññā** (permanence)|❌ **Anicca** – it will perish|
|**“This will satisfy.”** → **Sukhattasaññā** (satisfying self)|❌ **Vipariṇāmī** – it turns painful|
|**“This is stable or mine.”** → **Attasaññā** (identity)|❌ **Aññathābhāvī** – it becomes other|
This triad dismantles **nicca-saṅkhā, sukha-saṅkhā, and attā-saṅkhā** — the **three perversions** of perception.
**🧘 Because Seeing These Truths Leads to Dispassion (Nibbidā)**
When one fully sees that even the most fundamental “building blocks”:
Cannot be controlled,
Change in ways we don’t wish,
Turn alien or become something we fear,
One naturally becomes disenchanted.
_“Nibbindati, virajjati, vimuccati.” (SN 22.59)_ – Disenchanted, he lets go. Detached, he is liberated.. This is the direct path to nibbāna.
**
🕊️ 5. Because Faith in These Truths = Entry Into the Stream**
_“Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati…”_
“Whoever has faith and resolve in these phenomena…” Such a person may not yet see it with wisdom, but trusts the Buddha’s vision is called a **Saddhānusārī — a faith-follower.** Has entered the domain of the noble ones (sappurisabhūmi), and will inevitably realize sotāpattiphala (the fruit of stream-entry).
**🪞 Summary Table: Why All Six Elements Are Anicca, Vipariṇāmī, Aññathābhāvī**
|**Element**|**Anicca** (Impermanent)|**Vipariṇāmī** (Turns against desire)|**Aññathābhāvī** (Becomes otherwise)|
|---|---|---|---|
|Earth (solidity)|Bones decay, skin ages|Strength becomes weakness|Once beauty, now burden|
|Water (cohesion)|Moisture dries, fluids rot|Nourishment becomes infection|Loved → loathed|
|Fire (heat)|Warmth fades, energy dies|Comfort becomes fever|Warmth → burning|
|Air (movement)|Breath stops, motion halts|Calm becomes panic|Joyful movement → agitation|
|Space (gap)|Cavities collapse|Freedom becomes isolation|Spaciousness → disorientation|
|Consciousness|Arises & passes|Clarity becomes confusion|Self-awareness → delusion|
**🧭 Final Insight**
By placing even the six elements under the triple marks, the Buddha: Destroys all bases of eternalism, materialism, and self-view. Prevents the meditator from grasping even at the finest level of experience (v_iññāṇadhātu)_.
Builds the foundation for _vipassanā_, leading through _nibbidā → virāga → vimutti._
**📖 Scenario**
A man has longed for the “woman of his dreams.”and finally gets to meets her. Infatuated by her shapely body and sweet talks, he proposes her and to his luck, she says yes to his marriage proposal. Due to that he feels ecstatic, fulfilled, deeply attached to her not losing focus even for a minute.
Let’s now apply the three universal characteristics to this moment—at each layer of his experience.
**🧠 I. The Initial Feeling of Joy (_Vedanā)_**
He feels: “I have everything I wanted. She’s mine. My life is complete.”
🔹 **_Anicca_ – This joy is impermanent** – arises and passes away
This rush of emotion is based on contact, thoughts, expectations and will fade. The chemicals will balance.
Joy becomes routine → boredom → new longing arises on how to enjoy her company
_“Yampicchaṁ na labhati tampi dukkhaṁ”_ – What is wanted, once obtained, does not stay.
**🔸 _Vipariṇāmī_ – Joy becomes pain if clung to**
If she becomes less attentive, he feels neglected and wants her attention and when she criticizes him, the joy reverses into anger or shame based upon the situation. If she becomes ill, distant, or changes emotionally, his fantasy crumbles to the floor. That which is dear and pleasing is always subject to change in the sense of decay and diseases contrary to how one desires.
**🔻 _Aññathābhāvī_ – The moment becomes something else**
That very woman who brought joy may become a source of hurt as she starts to lose shape while giving rise to children. Eventhough she tries sufficiently to keep up in shape, the body keeps on getting deteriorated eventhough not fully visible, but can be made of. At the same time, circumstances shift: to different subjects as in job/work, family responsibilities and ownership, money and wealth making, taking care of children etc., This leads to conflicts in mind relating to how to enjoy her v/s how to manage these responsibilities.
Or even without conflict—he may find his own mind drifting, surprised by boredom or lust elsewhere.
“It became otherwise—not as I imagined, not as I wanted, not as I assumed it would remain.”
**🧍♂️ II. The Perception of the Woman**
He perceives her as: “Beautiful, kind, perfect for me, fulfilling my needs.”
**🔹 _Anicca_ – Her body, voice, and mind will change**
Her looks will age, skin will sag, voice will tire and her emotional tone today may shift tomorrow including her interest in him may wane or transform.
_“Rūpaṁ aniccaṁ, saññā aniccā”_ — Perception itself is impermanent. (SN 22.15)
**🔸 _Vipariṇāmī_ – Expectations lead to pain**
He expects her to always be supportive, attractive, loyal and the moment she acts differently—he is disappointed or resentful. Even when she tries, she cannot always meet his internal fantasy which leads to disappointment is getting baked into craving.
**🔻 _Aññathābhāvī_ – She becomes “another”**
The “dream woman” slowly reveals ordinary human traits: fear, moodiness, desires, flaws and she changes: new beliefs, illnesses, ambitions. Even in success, the relationship transforms beyond the original script. “This is not what I signed up for” becomes the inner lament.
**🧠 III. The Self-Image of the Man**
He thinks: “I am successful. I am loved. I am a husband. This defines me now.”
**🔹 _Anicca_ – His role is impermanent**
“Husband” is not a fixed essence. It’s a conditioned role, dependent on agreement, behavior, legal status, emotional connection. If any of those shift, the self-identity collapses.
**🔸 _Vipariṇāmī_ – Self-pride becomes fear or sorrow**
The more he clings to “I am her man,” the more he’s vulnerable to anything that threatens it: infidelity, divorce, death, distance and even minor conflict shakes this identity.
**🔻 _Aññathābhāvī_ – He feels like “someone else”**
Over time, he may feel lost in his role, or betrayed by what he thought it would bring. He may wake up one day with the question: “What have I become?” This is the deepest layer of _aññathābhāva:_ even the self becomes otherwise.
**🧘 Why the Buddha Taught This**
To one with wise reflection, this isn’t depressing—it’s liberating. Because the wise person reflects:
“This joy, this love, this relationship is conditioned. I can enjoy it with awareness—but not cling to it as mine, me, or lasting.” They fully feel the love, but also hold it lightly, knowing:
It is _anicca_: it changes as in arising and passing
It is _vipariṇāmī_: it may turn against expectation
It is _aññathābhāvī:_ it becomes something else
Therefore, they don’t suffer when change happens.
This is the path of the _saddhānusārī_ and _dhammānusārī_—those who live with wise faith and investigation, destined for awakening.
**🪞Summary Table: Marriage Proposal & 3 Marks**
|Aspect|Anicca|Vipariṇāmī|Aññathābhāvī|
|---|---|---|---|
|Joy of acceptance|Fades quickly|Turns to clinging, fear|Becomes ordinary or stressful|
|Woman’s image|Body, mind change|Doesn’t fulfill fantasy|Appears as different over time|
|Self-identity|“Husband” is unstable|Role burdens or traps|Becomes alien to self|