Dhamma Talk 03
Impermanence and Not-Self in Buddhism
Prepared by: Chamila Randeniya
Dear Dhamma Friends,
Today let us reflect together on the Buddha’s teaching of impermanence (anicca) and how it leads to the realization of not-self (anattā).
The Analogy of the Flower
Think of a flower. At first, there is a bud. After some time, it blossoms into a flower. Later still, it becomes a withered flower. Are these three the same entity? The Buddha would guide us to see that they are not. Each stage arises due to conditions. When those conditions change, the appearance changes. The bud ceases, and we say a flower has appeared. Later, the flower fades, and we see a withered flower. But in truth, there is only a stream of conditions, arising and passing away (AN 3.47).
The Human Life Parallel
The body too has stages. Once we were children, then we became youths, and now we grow old. Just as the bud does not become the flower, the child does not become the youth. The conditions change, and we give new names to new states. The “child” you once were is gone. The “youth” you once were has also vanished. The present body too is already changing. Seeing this clearly, the Buddha asked: “Is form permanent or impermanent?” The disciples answered: “Impermanent, venerable sir” (SN 22.59).
The Impermanence of Mind
This same truth applies to the mind (nāma). Feelings arise — pleasant, painful, or neutral — but they soon pass. Perceptions arise — recognizing shapes, sounds, memories — and they too pass. Thoughts, intentions, and even consciousness itself arise dependent on conditions and then cease. The Buddha compared perception to a mirage, volition to a banana tree, and consciousness to a magic trick (SN 22.95). When we see this flow carefully, we realize that just like the body, the mind is also impermanent.
From Impermanence to Not-Self
Here lies the deeper insight. What is impermanent, changing, and not under our control cannot rightly be taken as “I” or “mine.” If the body were truly self, we could command it, “Stay young, never grow old.” If feelings were self, we could say, “Remain happy, never fade.” But this is not possible. Therefore, body and mind are not-self (SN 22.59).
The Arahat’s Vision
Consider the Arahat, the one fully liberated. Does he still experience body and mind? Yes, he sees forms, feels sensations, and thinks thoughts. But what is absent is clinging. For the ordinary person, pleasant feelings become “I am happy” and unpleasant ones become “I am sad.” For the Arahat, feelings are just feelings, thoughts are just thoughts. They are seen as impermanent, unsatisfactory, and not-self (SN 36.6). With no clinging, there is no suffering.
A Reflection for Us
So, dear friends, we can use the simple image of a flower — bud, blossom, and withered — and of a human life — child, youth, and old — to remember this truth. Both body and mind are like this: arising and passing, never standing still, never belonging to anyone. As the Dhammapada says: Aniccā vata saṅkhārā, uppādavayadhammino; Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho — “All conditioned things are impermanent; their nature is to arise and cease. Having arisen, they pass away. Their stilling is true bliss” (Dhp 277).
When we reflect in this way, even for a moment, we taste a drop of freedom.
Supplementary Texts
Impermanence of the Conditioned
| Pali Passage | English Rendering |
|---|---|
| “Uppādā vayadhammā saṅkhārā, ṭhitassa aññathattaṃ paññāyati.” (AN 3.47) | “Conditioned phenomena are of a nature to arise and vanish, and while persisting, they change.” |
The Five Aggregates are Not-Self
| Pali Passage | English Rendering |
|---|---|
| “Rūpaṃ bhikkhave aniccaṃ … Vedanā anicca … Saññā anicca … Saṅkhārā aniccā … Viññāṇaṃ aniccaṃ.” (SN 22.59) | “Form, monks, is impermanent … Feeling is impermanent … Perception is impermanent … Volitional formations are impermanent … Consciousness is impermanent.” |
The Illusion-like Nature of Mind
| Pali Passage | English Rendering |
|---|---|
| “Viññāṇaṃ māyūpamaṃ.” (SN 22.95) | “Consciousness is like a magical illusion.” |
Dhammapada on Impermanence
| Pali Passage | English Rendering |
|---|---|
| “Aniccā vata saṅkhārā, uppādavayadhammino; Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho.” (Dhp 277) | “All conditioned things are impermanent; their nature is to arise and cease. Having arisen, they pass away. Their stilling is true bliss.” |
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