| Impermanence | |
| En: | Impermanence |
| Pi: | अनिच्च |
| Pi-Latn: | anicca |
| Sa: | अनित्य |
| Sa-Latn: | anitya |
| Ko: | 무상 |
| Ko-Latn: | musang |
| My: | အနိစ္စ |
| My-Latn: | anicca |
| Zh: | 無常 |
| Zh-Latn: | wúcháng |
| Ja: | 無常 |
| Ja-Latn: | mujō |
| Km: | អនិច្ចំ |
| Km-Latn: | ânĭchchâm |
| Tl: | anissa |
| Th: | อนิจจัง |
| Th-Latn: | anitchang |
| Bo: | མི་རྟག་པ་ |
| Bo-Latn: | Wylie: mi rtag pa, THL: mi tak pa |
| Vi: | vô thường |
Impermanence, called anicca in Pāli and anitya in Sanskrit, appears extensively in the Pali Canon[1] as one of the essential doctrines of Buddhism.[2] [3] The doctrine asserts that all of conditioned existence, without exception, is "transient, evanescent, inconstant".
Anicca is one of the three marks of existence—the other two are Duḥkha (suffering or dissatisfaction) and Anattā (the lack of a lasting essence).
Anicca is in contrast to Nibbana, the reality that is nicca, or knows no change, decay or death.
See main article: Three marks of existence. Anicca is understood in Buddhism as the first of the three marks of existence (trilakshana), the other two being dukkha ('unease', from dushta, "standing unstable") and anatta (non-self, non-soul, no essence).[3] [4] [5] It appears in Pali texts as, "sabbe sankhara anicca, sabbe sankhara dukkha, sabbe dhamma anatta", which Szczurek translates as, "all conditioned things are impermanent, all conditioned things are painful, all dhammas are without Self".[6]
All physical and mental events, states Buddhism, come into being and dissolve.[7] [8] [9] Human life embodies this flux in the aging process, the cycle of repeated birth and death (Samsara), nothing lasts, and everything decays. This is applicable to all beings and their environs, including beings who have reborn in deva (god) and naraka (hell) realms.[10] [11]
Everything, whether physical or mental, is a formation (Saṅkhāra), has a dependent origination and is impermanent. It arises, changes and disappears.[12] [13] According to Buddhism, everything in human life, all objects, as well as all beings whether in heavenly or hellish or earthly realms in Buddhist cosmology, is always changing, inconstant, undergoes rebirth and redeath (Samsara).
Anicca is intimately associated with the doctrine of anatta, according to which things have no essence, permanent self, or unchanging soul.[14] [15] Understanding anicca and anatta are steps in the Buddhist's spiritual progress toward enlightenment.[16] [17]
Impermanence is a source of dukkha. The Buddha taught that because no physical or mental object is permanent, desires for or attachments to either causes suffering (dukkha).
Rupert Gethin on Four Noble Truths says:[18]
One of the most important aspects of anicca is its use in ordinary life. People often react with panic, denial, or grief when facing change. Whether its a parent's illness, the end of a relationship, or even something small like a seat becoming uncomfortable. However, it becomes apparent that suffering from change usually isn't about the change itself, rather, its about clinging to what is pleasant and resisting loss.[19] Using anicca in everyday life involves cultivating a different kind of awareness where instead of meeting change with resistance, one meets it with presence.[20] Many people don't want to face the truth that they are too attached to pleasant things that they can enjoy through the senses. But these things don't truly bring happiness.
Psychologically, anicca promotes emotional balance and resilience, similar to the growth mindset described in modern day psychology. The growth mindset refers to the understanding that challenges are opportunities for learning and transformation. By imbibing the concept of anicca, one can observe the constant flow of change in bodies, emotions, relationships, and life without clinging to them. In this way, anicca becomes not only a philosophical truth but a practical guide for living with openness, motivation, and compassion in an ever-changing world.[21] In the field of education, this understanding encourages both teachers and students to embrace learning as a dynamic process rather than fixed outcome. When educators recognize that each learner's abilities and emotions are constantly evolving, they can approach teaching with greater patience and flexibility. Similarly, students who internalize impermanence are less likely to fear mistakes or setbacks, viewing them instead as temporary stages of growth. By integrating this awareness into classroom settings, anicca fosters a compassionate every-day learning environment where adaptability and continuous improvement are values over perfection.
. Phra Payutto . Buddhadhamma: Natural Laws and Values for Life . State University of New York Press . 1995 . 978-0-7914-2631-9 . 62–63 . Grant Olson . P. A. Payutto.
