Day 72: Understanding Sabba Saṅkhāresu Aniccā Saññā through the Girimānanda Sutta (AN 10.60) – Study Notes from BMV Monday Sutta Study with Bhante Dr. G. Chandima

The Perception of Change in All Conditioned Phenomena

• Sabba – all

• Saṅkhāresu – with regard to conditioned phenomena

• Anicca – change 

• Saññā – perception

What is Saṅkhāra?

Saṅkhāra refers to all phenomena conditioned through the process of dependent origination (paṭicca samuppāda). Its functioning varies across different Dhamma perspectives, and its conditioning should be understood within those specific contexts. Below are the various aspects of saṅkhāra in early Buddhism:

Different Saṅkhāra Contexts

1. Saṅkhāra as Conditioned Formations (Fabrications)

• Refers to all conditioned phenomena (sabbe saṅkhārā), meaning everything that arises due to causes and conditions.

• Emphasizes change, changeability/impermanence (anicca), and the nature of all compounded things.

• Example: sabbe saṅkhārā aniccā (“All conditioned things are impermanent”) –(Dhammapada 277)

2. Saṅkhāra as Kammic Formations (Volitional Activities)

• The second link in the twelve links of dependent origination (paṭicca samuppāda), following ignorance (avijjā).

• Refers to intentional mental activities that generate kamma and shape future rebirths.

• Example: Avijjā-paccayā saṅkhārā (“Conditioned by ignorance, volitional formations arise”) – SN 12.1

• Types of Kammic Saṅkhāra:

  • Puññābhi Saṅkhāra (wholesome formations)

  • Apuññābhi Saṅkhāra (unwholesome formations)

  • Āneñjābhi Saṅkhāra (neutral formations leading to meditative attainments)

3. Saṅkhāra as Mental Formations (One of the Five Aggregates)

• The fourth aggregate (khandha) among the five aggregates that constitute a person.

• Refers to mental volitions, emotions, and tendencies that shape a person’s experience.

• Example: In the five aggregates (pañcakkhandha):

  • Rūpa (form)

  • Vedanā (feeling)

  • Saññā (perception)

  • Saṅkhāra (mental formations)

  • Viññāṇa (consciousness)

4. Saṅkhāra in Meditative Contexts

• In meditation, saṅkhāra is understood as subtle mental formations that arise and cease.

• Advanced meditators observe the arising and passing of saṅkhāra to develop insight into impermanence.

• Example: The Buddha’s last words: "Vaya-dhammā saṅkhārā, appamādena sampādetha." (“All conditioned things are subject to decay; strive diligently.”) – DN 16 (Mahāparinibbāna Sutta)

5. Saṅkhāra in the context of Formation of Physical, Verbal and Mental States MN 44, Cūḷavedalla Sutta

• Kāya-Saṅkhāra: Defined as in-breath (assāsa) and out-breath (passāsa) because they are conditioned by bodily processes and sustain physical existence.

• Vacī-Saṅkhāra - Comprises vitakka (initial application of thought) and vicāra (sustained application of thought) since these mental activities shape verbal expression.

• Citta-Saṅkhāra- Defined as saññā (perception) and vedanā (feeling), which shape mental activity and influence cognition.

Understanding Sabba Saṅkhāresu Anicca Saññā

The Anicca Saññā teaches that anicca means both change and changeability. Many people translate merely anicca as impermanence, but it emphasizes the constant flux of all conditioned phenomena in this context. 

The perception of Change of All Conditions encourages us to observe and internalize the nature of change in all formations.

How to Practice the Perception of the Change of All Conditions?

There are three steps in cultivating the perception of the Change of All Conditions:

1. Repelled (aṭṭīyati): When we see the changing nature of all conditioned phenomena, we begin to feel a sense of repulsion towards that greed/craving.

2. Humiliated (harāyati): Recognizing this constant change, we feel humbled and realize the futility of clinging to temporary things.

3. Disgusted (jigucchati): As we deepen our perception, we develop a sense of disenchantment (nibbidā) from conditioned existence.

Saṅkhāra and Liberation

• The cessation of saṅkhāra is a key aspect of attaining Nibbāna.

• When one reaches Arahantship, they go beyond the cycle of saṅkhāras.

• Example: The Buddha in the Udāna (8.3) describes Nibbāna as the state where all formations (saṅkhāra) cease.

We refer to this state as the "deconditioned state (visaṅkhāra/stilling of all saṅkhāras) of mind," which is Nibbāna.

By cultivating Sabba Saṅkhāresu Anicca Saññā—the perception of change in all conditioned phenomena—through contemplation of their repulsive, disheartening (humiliated), and unsatisfactory (disgusted) nature, one gradually weakens and ultimately overcomes greed, craving, and clinging toward conditioned existence. This progressive quality leads to the cessation of all saṅkhāras (formations) and culminates in visaṅkhāra, the dissolution of all conditioned states, resulting in complete liberation from saṃsāra.