Thursday, December 31, 2009

Impermanence

According to the Theravada, anicca is the first of what are often called in Buddhist literature the "Three Characteristics" (ti-lakkha.na) or the "General Characteristics" (saama~n~na-lakkha.na). Anicca is usually treated as the basis for the other two, though anattaa, the third, is sometimes founded on dukkha alone.

The normal English equivalent for anicca is "impermanent."
Derivations

The adjective anicca (impermanent) is derived in modern etymology from the negative prefix a- plus nicca (permanent: cf. Vedic Sanskrit nitya from prefix ni- meaning "onward, downward"). The Paramatthama~njuusaa (commentary to the Visuddhimagga) and also the Poraana-Tiikaa (one of the three commentaries to the Abhidhammatthasa"ngaha) agree that "Because it denies everlastingness, it is not permanent, thus it is impermanent" (na niccan ti anicca.m: VisA. 125). The Vibhaavinii-Tikaa and Sankhepava.n.nanaa (the other two commentaries to the Abhs.) prefer a derivation from the negative prefix an- plus root i to go: "Cannot be gone to, is un-approachable, as a permanent, everlasting state, thus it is impermanent" (... na iccam, anupagantabban ti aniccam).
Definitions

Principal definitions given in the Sutta Pi.taka are as follows. "'Impermanent, impermanent' it is said, Lord. What is impermanent?" — "Materiality [ruupa] is impermanent, Raadha, and so are feeling [vedanaa] and perception [sa~n~naa] and formations [sankhaara] and consciousness [vi~n~naa.na]" (SN 23.1). This statement is summarized by a Canonical commentary thus: "What is impermanent? The five categories [khandha] are impermanent. In what sense impermanent? Impermanent in the sense of rise and fall [udaya-vaya]" (Ps. Aanaapaanakathaa/vol. i, 230). Again, "All is impermanent. And what is the all that is impermanent? The eye is impermanent, visual objects [ruupaa]... eye-consciousness... eye contact [cakku-samphassa]... whatever is felt [vedayita] as pleasant or unpleasant or neither-unpleasant-nor-pleasant, born of eye-contact is impermanent. [Likewise with the ear, nose, tongue, body, and mind]" (SN 35.43/vol. iv, 28) or, quite succinctly, "All formations are impermanent" (MN 35/vol. i, 230) and "Whatever is subject to origination [samudaya] is subject to cessation [nirodha]" (MN 56/vol. i, 380). The Canonical commentary adds "Materiality [etc.] is impermanent in the sense of exhaustion [khaya]" (Ps. ~Naa.nakathaa/vol. i, 37).

For reasons given below, impermanence in strict Abhidhamma treatment appears, along with continuity (santati), etc., only as one of the secondary (derivative) constituents of the materiality category (see e.g., Dhs. & 645), of which the commentary says "Impermanence of materiality has the characteristic of complete break-up. Its nature is to make instances of materiality subside. It is manifested as their exhaustion and fall. Its footing is materiality that is completely breaking up" (Vis. Ch. XIV/p.450). A section of the Vibha"nga, however, which does not follow the strict Abhidhamma method, extends impermanence to the highest kinds of heavenly existence, beyond those with fine-materiality (ruupa) to the immaterial (aruupa) where there is perception only of infinity of space, infinity of consciousness, nothingness, or reduced perception of nothingness (Dhammahadaya-Vibha"nga).

The commentaries of Acariya Buddhaghosa elaborate the Sutta definitions further, distinguishing between "the impermanent and the characteristic of impermanence. The five categories are the impermanent. Why? Because their essence is to rise and fall and change, and because, after having been, they are not. But the characteristic of impermanence is their state of rise and fall and alternation, or it is their mode-transformation [aakaara-vikaara] called non-being after having been" (Vis. Ch. XXI/p. 640); again "The eye [etc.,] can be known as impermanent in the sense of its non-being after having been; and it is impermanent for four reasons as well; because it has rise and fall, because it changes, because it is temporary, and because it denies permanence" (VbhA. 41; cf. MA. ad, MN 22/vol. ii, 113), and "Since its destiny is non-being and since it abandons its natural essence because of the transmission [of personal continuity] to a new state of being [on rebirth], it is 'subject to change,' which is simply synonymous with its impermanence" (VbhA. 49).
Treatment in the Suttas and Commentaries

Having dealt with derivations and definitions, we can now turn to the Suttas and commentaries again in order to see how this subject is handled there; for in this article we shall be mainly concerned with quotations, leaving discussion to other articles.

But at this point, it is convenient to approach the doctrine of impermanence first from the point of view of it as a description of what actually is (yathaa-bhuuta), leaving till later the point of view of it as a basis for evaluation and judgment, which is the reason and justification for the description.

Impermanence is observable empirically and is objectively and publicly evident, always if looked for, and from time to time forcing itself upon our notice. Externally it is found in the inconstancy of "things," which extends even to the periodical description of world-systems (see e.g., MN 28; SN 15.20; AN 7.62); and in one self it can be observed, for instance, in the body's inadequacy (aadiinava) because it ages, is prone to sickness, dies, and gradually decays after death (see MN 13); life is short (AN 7.70). But "it would be better for an untaught ordinary man to treat as self [attaa] this body, which is constructed upon the four great entities [mahaa-bhuuta], then cognizance [citta]. Why? Because this body can last one year, two years,... even a hundred years; but what is called 'cognizance' and 'mind' [mano] and 'consciousness' [vi~n~naa.na] rises and ceases differently through night and day, just as a monkey ranging through a forest seizes a branch, and, letting that go, seizes another" (SN 12.61/vol. ii, 94.5).

Nevertheless observance of empirical impermanence might not alone suffice for the radical position accorded by the Buddha to this characteristic. This is established, however, by discovery, through reasoned attention, of a regular structure in the subjective-objective process of its occurrence: "This body [for example] is impermanent, it is formed [sa.nkhata], and it is dependently-arisen [pa.ticca-samuppanna]" (SN 36.7/vol. iv, 211; cf. SN 22.21/vol. iii, 24). Here, in fact, three aspects are distinguished, three necessary and interlocking constituents of impermanence, namely (1) change, (2) formation (as "this, not that," without which no change could be perceived), and (3) a recognizable pattern in a changing process (also called "specific conditionality" (idapaccayataa), which pattern is set out in the formula of dependent origination (pa.ticca-samuppaada). We shall take these three aspects in order.
(1)

There is no single treatise on the characteristic of impermanence either in the Tipi.taka or its commentaries, and so we shall have to bring together passages from a number of sources. We may also bear in mind that the Buddha does not confine descriptions of a general nature such as this to the observed alone, but extends them to include the observer, regarded as actively committed in the world he observes and acting on it as it acts on him, so long as craving and ignorance remain unabolished. "That in the world by which one perceives the world [loka-sa~n~nii] and conceives concepts about the world [loka-maanii] is called 'the world' in the Ariyas's Discipline. And what is it in the world with which one does that? It is with the eye, ear, nose, tongue, body, and mind" (SN 35.116/vol. iv, 95). That same world "is being worn away [lujjhati], that is why it is called 'world' [loka]" (SN 35.82/vol. iv, 52). That impermanence is not only appropriate to all of any arisen situation but also to the totality of all arisen situations:

"Bhikkhu, there is no materiality whatever... feeling... perception... formations... consciousness whatever that is permanent, everlasting, eternal, not subject to change, that will last as long as eternity."

Then the Blessed One took a small piece of cowdung in his hand he told the bhikkhu: "Bhikkhu, if even that much of permanent, everlasting, eternal individual selfhood [attabhaava], not subject to change could be found, then this living of a life of purity [brahmacariya] could not be described as for the complete exhaustion of suffering [dukkhakkhaya]."

— SN 22.96/vol. iii, 144

And again:

"Bhikkhus, I do not dispute with the world [the 'world' in the sense of other people], the world disputes with me: no one who proclaims the True Idea [dhamma] disputes with anyone in the world. What wise men in the world say there is not [natthi], that I too say there is not; and what wise men in the world say there is [atthi], that I too say there is... Wise men in the world say there is no permanent, everlasting, eternal materiality not subject to change, and I too say there is none. [And likewise with the other four categories.] Wise men in the world say that there is impermanent materiality that is unpleasant and the subject to change, and I too say there is that."

— SN 22.94/vol. iii, 138-9

Impermanence, it is pointed out in the commentaries, is not always evident unless looked for.

The characteristic of impermanence does not become apparent because, when rise and fall are not given attention, it is concealed by continuity... However, when continuity is disrupted by discerning rise and fall, the characteristic of impermanence becomes apparent in its true nature."

— Vis. Ch. xxi/p. 640

"When continuity is disrupted" means when continuity is exposed by observation of the perpetual alteration of dhammas as they go on occurring in succession. For it is not through dhammas' connectedness that the characteristic of impermanence becomes apparent to one who rightly observes rise and fall, but rather the characteristic becomes properly evident through their disconnectedness, [regarded] as if they were iron darts."

— VisA. 824
(2)

This leads us to the second of the three aspects, that of the formation mentioned above; for to be impermanent is to have a beginning and an end, to have rise and fall. "Bhikkhus, there are three formed characteristics of the formed: arising is evident and fall is evident and the alteration of what is present [.thitassa a~n~nathattam] is evident" (AN 3.47/vol. i, 152). And one who possesses the Five Factors of Endeavor [padhaaniya"nga] "has understanding, possesses understanding [pa~n~naa] extending to rise and disappearance" (DN 33/ vol. iii, 237).

Acariya Buddhaghosa makes use of the empirically observable in order to arrive at the radical concept of rise and fall. A cup gets broken (VbhA. 49); the asoka tree's shoot can be seen to change in the course of a few days from pale to dark red and then through brown to green leaves, which eventually turn yellow, wither, and fall to the ground (Vis. Ch. xx/p. 625). The illustration of a lighted lamp is also used; where it goes to when its oil and wick are used up no one knows... But that is crudely put; for the flame in each third portion of the wick as it gradually burns away ceases there without reaching the other parts... That is crudely put too; for the flame in each inch, in each half-inch, in each thread, in each strand, will cease without reaching the other strands; but no flame can appear without a strand (Vis. Ch. xx/p. 622). By regarding seeming stability in ever shorter periods and minuter detail, a momentary view is arrived at. Anything whatever, first analyzed into a five-category situation, is then regarded as arising anew in each moment (kha.na) and immediately dissolving, "like sesamum seeds crackling when put into a hot pan" (Vis. Ch. xx/pp. 622, 626). This is further developed in the commentary to the Visuddhimagga:

Formed [sa"nkhata] dhammas' arising by means of cause and condition, their coming to be after not being, their acquisition of individuality [attabhaava], is their rise. Their instantaneous cessation and exhaustion when arisen is their fall. Their other state through aging is their alteration. For just as when the occasion [avatthaa] of arising dissolves and the occasion of dissolution [bha"nga] succeeds it, there is no break in the basis [vatthu] on the occasion facing dissolution, in other words, presence [.thiti], which is what the term of common usage 'aging' refers to, so too it is necessary that the aging of a single dhamma is meant, which is what is called 'momentary [instantaneous] aging.' And there must, without reservation, be no break in the basis between the occasions of arising and dissolution, otherwise it follows that one [thing] arises and another dissolves.

— VisA. 280

Acariya Buddhaghosa, though not identifying being with being-perceived rejects the notion of any underlying substance — any hypostasis, personal or impersonal — thus:

[One contemplating rise and fall] understands that there is no heap or store of unarisen mentality-materiality [naama-ruupa] [existing] prior to its arising. When it arises, it does not come from any heap or store; and when it ceases, it does not go in any direction. There is nowhere any depository in the way of a heap or store, prior to its arising, of the sound that arises when a lute is played, nor does it come from any store when it arises, nor does it go in any direction when it has ceased [cf. SN 35.205/vol. iv, 197], but on the contrary, not having been, it is brought into being by depending on the lute, the lute's soundboard, and a man's appropriate effort, and immaterial [aruupa] dhammas come to be [with the aid of specific conditions], and having been, they vanish.

— Vis. Ch. xx/p. 630

The transience and perpetual renewal of dhammas is compared in the same work (Ch. xx/p. 633) to dewdrops at sunrise, a bubble on water, a line drawn on water (AN 4.37), a mustard seed on an awl's point, and a lightning flash (Mahaa Niddesa p. 42), and they are as coreless (nissaara) as a conjuring trick (SN 22.95/vol. iii, 142), a mirage (Dhp 46), a dream (Sn 4.6/v. 807), a whirling firebrand's circle (alaata cakka), a goblin city (gandhabba-nagara), froth (Dhp 46), a plantain trunk (SN 22.95/vol. iii, 141), and so on.

Before leaving the aspect of rise and fall, the question of the extent (addhaana) of the moment (kha.na), as conceived in the commentaries, must be examined (The Abhidhamma mentions the kha.na without specifying any duration). A Sutta cited above gave "arising, fall, and alteration of what is present" as three characteristics of anything formed. In the commentaries this is restated as "rise, presence, and dissolution" (uppaada-.thiti-bha"nga; see e.g., Vis. Ch. xx/p. 615), which are each also called "[sub-] moments" (kha.na). These sub-moments are discussed in the Vibha"nga commentary:

To what extent does materiality last? And to what extent the [mental] immaterial? Materiality is heavy to change and slow to cease; the immaterial is light to change and quick to cease. Sixteen cognizances arise and cease while [one instance of] materiality lasts; but that ceases with the seventeenth cognizance. It is like when a man wanting to knock down some fruit hits a branch with a mallet, and when fruits and leaves are loosed from their stems simultaneously; and of those the fruits fall first to the ground because they are heavier, the leaves later because they are lighter. So too, just as the leaves and fruits are loosed simultaneously from their stems with the blow of the mallet, there is simultaneous manifestation of materiality and immaterial dhammas at the moment of relinking [pa.tisandhi] at rebirth... And although there is this difference between them, materiality cannot occur without the immaterial nor can the immaterial without materiality: they are commensurate. Here is a simile: there is a man with short legs and a man with long legs; as they journey along together, while long-legs takes one step short-legs takes sixteen steps; when short-legs is making his sixteenth step, long-legs lifts his foot, draws it forward and makes a single step; so neither out-distances the other, and they are commensurate.

— Khandha-Vibha"nga A/Vbh. 25-6

Elsewhere it is stated that the sub-moments of arising and dissolution are equal for both materiality and cognizance, only the presence sub-moment of materiality being longer. The Muula-Tiikaa, however, puts the mental presence sub-moment in question, commenting as follows on the passage just quoted: "Now it needs investigating whether there is what is here called 'presence sub-moment' of a cognizance or not." It cites the Citta Yamaka as follows "Is it, when arisen, arising? At the dissolution sub-moment it is arisen but it is not not arising" and "Is it, when not arising, not arisen? At the dissolution sub-moment it is not arising, but it is not unarisen" (Y. ii, 13) and two similar passages from the same source (Y. ii, 14), pointing out that only the dissolution sub-moment is mentioned instead of both, that and the presence sub-moment, as might be expected, had the Yamaka regarded the presence sub-moment as having valid application to cognizance. For that reason, the Muula-Tiikaa concludes:

[The] non-existence of a presence sub-moment of cognizance is indicated. For although it is said in the Suttas "The alteration of what is present is evident" [AN 3.47/vol. i, 152], that does not mean either that a continuity alteration which is evident cannot be called "presence" [.thiti] because of absence of any alteration of what is one only, or that what is existent [vijjamaana] by possessing the pair of sub-moments [of arising and dissolution] cannot be called "present" [.thita].

— VbhA. 21-2
(3)

The third aspect of impermanence, that of the pattern or structure of specific conditionality, still remains. It is briefly stated thus "That comes to be when there is this; that arises with the arising of this, That does not come to be when this is not; that ceases with the cessation of this" (MN 38/vol. i, 262-4), or in the words that first awakened the two Chief Disciples: "A Tathaagata has told the cause of dhammas that have come into being due to a cause, and that which brings their cessation too: such is the doctrine preached by the Great Sama.na" (Mv. Kh. 1). In more detail we find: "Consciousness acquires being [sambhoti] by dependence on a duality. What is that duality? It is eye, which is impermanent, changing, becoming-other, and visible objects, which are impermanent, changing, and becoming-other: such is the transient, fugitive duality [of eye-cum-visible objects], which is impermanent, changing, and becoming-other. Eye-consciousness is impermanent, changing, and becoming-other; for this cause and condition [namely, eye-cum-visible objects] for the arising of eye-consciousness being impermanent, changing, and becoming-other, how could eye-consciousness, arisen by depending on an impermanent condition be permanent? Then the coincidence, concurrence and confluence of these three impermanent dhammas is called contact [phassa]; but eye-contact too is impermanent, changing, and becoming-other; for how could eye-contact, arisen by depending on an impermanent condition, be permanent? It is one touched by contact who feels [vedeti], likewise who chooses [ceteti], likewise who perceives [sa~njaanaati]; so these transient, fugitive dhammas too [namely, feeling, choice, and perception] are impermanent, changing, and becoming-other." (The same treatment is accorded to ear-cum-sounds, nose-cum-odors, tongue-cum-flavors, body-cum-tangibles, and mind-cum-ideas: SN 35.93/vol. iv, 67-8). By further development we come to the formula of dependent origination (pa.ticca-samuppaada); but that is beyond the scope of this article.
Impermanence as a subject for Contemplation and basis for Judgment

The Buddha's last words were:

Handa daani bhikkhave aamantayaami vo: vayadhammaa sa"nkhaaraa, appamaadena sampaadetha — Indeed, bhikkhus, I declare to you: All formations are subject to dissolution; attain perfection through diligence.

— DN 16/vol. ii, 156

A little earlier he had said:

Has it not already been repeatedly said by me that there is separation, division, and parting from all that is dear and beloved? How could it be that what is born, come to being, formed and is liable to fall, should not fall? That is not possible.

— DN 16/vol. ii, 144

There are, besides these, countless passages where this exhortation is variously developed, from which only a few can be chosen.

Bhikkhus, when a man sees as impermanent the eye [and the rest], which is impermanent, then he has right view.

— SN 35.155/vol. iv, 142

Bhikkhus, formations are impermanent, they are not lasting, they provide no real comfort; so much so that that is enough for a man to become dispassionate, for his lust to fade out, and for him to be liberated.

— AN 7.62/vol. iv, 100

What is perception of impermanence? Here, Aananda, a bhikkhu, gone to the forest or to the root of a tree or to a room that is void, considers thus: "Materiality is impermanent, feeling... perception... formations... consciousness is impermanent." He abides contemplating in this way impermanence in the five "categories affected by clinging."

AN 10.60/vol. v, 109

What is perception of impermanence in the world of all [all the world]? Here, Aananda, a bhikkhu is humiliated, ashamed, and disgusted with respect to all formations.

— AN 10.60/vol v, 111

Perception of impermanence should be maintained in being for the elimination of the conceit "I am," since perception of not-self becomes established in one who perceives impermanence, and it is perception of not-self that arrives at the elimination of the conceit "I am," which is extinction [nibbaana] here and now.

— Ud. Iv, 1/p.37

And how is perception of impermanence maintained in being and developed so that all lust for sensual desires [kaama], for materiality [ruupa], and for being [bhava], and also all ignorance are ended and so that all kinds of the conceit "I am" are abolished? "Such is materiality, such its origin, such its disappearance; such is feeling,..., perception,... formations,... consciousness, such its origin, such its disappearance."

— SN 22.102/vol. iii, 156-7

Here, bhikkhus, feelings... perceptions... thoughts [vitakka] are known to him as they arise, known as they appear present, known as they disappear. Maintenance of this kind of concentration in being conduces to mindfulness and full awareness... Here a bhikkhu abides contemplating rise and fall in the five categories affected by clinging thus: "Such is materiality, such its origin, such its disappearance, [and so with the other four]." Maintenance of this kind of concentration conduces to the exhaustion of taints [aasava].

— DN 33/vol. iii, 223

When a man abides thus mindful and fully aware, diligent, ardent, and self-controlled, then if a pleasant feeling arises in him, he understands "This pleasant feeling has arisen in me; but that is dependent not independent. Dependent on what? Dependent on this body. But this body is impermanent, formed, and dependently originated. Now how could pleasant feeling, arisen dependent on an impermanent, formed, dependently arisen body, be permanent? In the body and in feeling he abides contemplating impermanence and fall and fading and cessation and relinquishment. As he does so, his underlying tendency to lust for the body and for pleasant feeling is abandoned." Similarly, when he contemplates unpleasant feeling, his underlying tendency to resistance [pa.tigha] to the body and unpleasant feeling is abandoned; and when he contemplates neither-unpleasant-nor-pleasant feeling his underlying tendency to ignorance of the body and of that feeling is abandoned.

— SN 36.7/vol. iv, 211-2

When a bhikkhu abides much with his mind fortified by perception of impermanence, his mind retreats, retracts, and recoils from gain, honor, and renown, and does not reach out to it, just as a cock's feather or strip of sinew thrown on a fire retreats, retracts, and recoils and does not reach out to it.

— AN 7.46/vol. iv, 51

When a bhikkhu sees six rewards it should be enough for him to establish unlimitedly perception of impermanence in all formations. What six? "All formations will seem to me insubstantial; and my mind will find no relish in the world of all [all the world]; and my mind will emerge from the world of all [from all the world]; and my mind will incline towards extinction; and my fetters will come to be abandoned; and I shall be endowed with the supreme state of a recluse."

— AN 6.102/vol. iii, 443

When a man abides contemplating impermanence in the bases for contact [the eye and the rest], the outcome is that awareness of repulsiveness in contact is established in him; and when he abides contemplating rise and fall in the five categories affected by clinging, the outcome is that awareness of repulsiveness in clinging is established in him.

— AN 5.30/vol. iii, 32

Fruitful as the act of giving is... yet it is still more fruitful to go with confident heart for refuge to the Buddha, the Dhamma and of the Sa"ngha and undertake the five precepts of virtue... Fruitful as that is... yet it is still more fruitful to maintain loving-kindness in being for only as long as the milking of a cow... Fruitful as that is... yet it is still more fruitful to maintain perception of impermanence in being for only as long as the snapping of a finger.

— AN 9.20/vol. 392-6 abbr.

Better a single day of life perceiving how things rise and fall than to live out a century yet not perceive their rise and fall.

— Dhp 113

It is impossible that a person with right view should see any formation as permanent.

— MN 115/vol. iii, 64

The Visuddhimagga (Chs. xx and xxi) relies principally on the canonical commentary, the Pa.tisambhidaamagga, in its handling of the contemplation of impermanence. There that contemplation introduces the first of what are called the "Eight Knowledges" (a classification peculiar to the Visuddhimagga), namely, the knowledge of contemplation of rise and fall (udayabbayaanupassanaa-~naa.na). Also perception of impermanence heads the "18 Principal Insights" (mahaa-vipassanaa), which make their initial appearance is a group in the Pa.tisambhidaamagga (the first seven being also called the "seven perceptions" (satta-sa~n~naa: see Ps. ~Naa.nakathaa i, 20). In this connection it is stated as follows:

One who maintains in being the contemplation of impermanence abandons perception of permanence...

and

the contemplation of impermanence and contemplation of the signless [animittaanupassanaa] are one in meaning and different only in the letter.

since

one who maintains in being the contemplation of the signless abandons the sign [of permanence, etc.].

— Vis. Ch. xx p. 628

The contemplation of what is impermanent, or contemplation as "impermanent," is "contemplation of impermanence"; this is insight (vipassanaa) that occurs in apprehending impermanence in the three planes (bhuumi) (Vis. A. 67). The Visuddhimagga adds:

Having purified knowledge in this way by abandoning perception of permanence, etc., which oppose the contemplation of impermanence, etc., he passes on... and begins... contemplation of rise and fall.

— Vis. Ch. xx/pp. 629-30

The following passage is then quoted:

How is it that understanding of contemplating the change of presently-arisen dhammas is knowledge of rise and fall? Presently-arisen materiality is born; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge. Presently-arisen feeling... etc.

— Ps. ~Naa.nakathaa/i, 54

and

He sees the rise of the materiality category in the sense of conditioned arising thus: (1) With the arising of ignorance... (2) with the arising of craving... (3)... action... (4) with the arising of nutriment [aahaara] there is the arising of materiality; (5) one who sees the characteristic of generation sees the rise of the materiality Category. One who sees the rise of the materiality category, sees these five characteristics.

— Ps. i, 55

Cessation and fall are treated in parallel manner, and this treatment is applied to the four remaining categories but substituting contact for nutriment in the cases of feeling, perception, and formations, and mentality-materiality (naama-ruupa) for nutriment in the case of consciousness.

Lastly, a Sutta passage emphasizes a special relation with faith (saddhaa).

Materiality [and the rest] is impermanent, changing, becoming other. Whoever decides about, places his faith in, these dhammas in this way is called mature in faith [saddhaanusaari]. He has alighted upon the certainty of rightness... Whoever has a liking to meditate by test of experiment with understanding upon these dhammas is called mature in the true idea [dhammaanusaari]. He has alighted upon the certainty of rightness... Whoever has a liking to meditate by test of experiment with understanding upon these dhammas is called mature in the true idea [dhammaanusaari]. He has alighted upon the certainty of rightness...

— SN 25.1-10/vol. iii, 225 f.

This connection between faith and impermanence is taken up by the Visuddhimagga, quoting the Pa.tisambhidaamagga:

"When one gives attention to impermanence, the faith faculty is outstanding" and in the cases of attention to the unpleasant and not-self the faculties of concentration and understanding are respectively outstanding. These three are called the "Three [alternative] gateways to liberation [vimokkha-mukha], which lead to the outlet from the world."

— Vis. Ch. xxi/pp. 657 ff., quoting Ps. Vimokkhakathaa/vol. ii, 58