<p>While the Satipatthana Sutta is a fake later construction, generally when impermanence is mentioned in a sutta it also infers unsatisfactoriness &amp; not-self because the suttas say: <em>that which is impermanent is unsatisfactory; that which is unsatisfactory is not-self</em> (<a href="https://suttacentral.net/sn22.15/en/bodhi?lang=en&amp;reference=none&amp;highlight=false" rel="nofollow noreferrer">SN 22.15</a>).</p>
<blockquote>
<p>MORE TO IT THAN JUST IMPERMANENCE</p>
<p>Now, observe that in the realization of impermanence there is the
realization of many other things simultaneously. When impermanence is
truly seen, this characteristic of impermanence is also the
characteristic of dukkham, namely, it is ugly and unbearable. We will
see the characteristic of not-self in it, also. Because these things
are always changing, impermanent, unsatisfactory, and beyond our
control, we realize anatta, also. Then we will see that they are void
of selfhood, which is sunnata. We will see that they are just thus
like that. Impermanence is just thus, just like that, thusness. And
so, tathata is seen as well.</p>
<p>Please understand that the realizations of these truths are
interrelated. From seeing impermanence, we see unsatisfactoriness, see
anatta, see sunnata; see tathata, and see idappaccayata
(conditionality, the law of cause and effect), also. Each continues
into the next. A complete realization of impermanence must include
un­satisfactoriness, not-self, voidness, thusness, and the law of
conditionality. When all of these are seen, then impermanence is seen
completely in the most profound way.</p>
<p><a href="https://dhammatalks.net/Books3/Bhikkhu_Buddhadasa_Anapanasati_Mindfulness_with_Breathing.htm" rel="nofollow noreferrer">Ajahn Buddhadasa</a></p>
</blockquote>

CC BY-SA 4.0
2024-02-01T17:57:52.923Z
2024-02-01T18:03:18.193Z
2024-02-01T18:03:18.193Z
Dhamma Dhatu
<p>Why are the <a href="https://suttacentral.net/an3.136/en/sujato?lang=en&amp;layout=sidebyside&amp;reference=none&amp;notes=asterisk&amp;highlight=true&amp;script=latin" rel="nofollow noreferrer">three marks (consolidated)</a> not directly included in the <a href="https://suttacentral.net/mn10/en/sujato?lang=en&amp;layout=sidebyside&amp;reference=none&amp;notes=sidenotes&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">Satipatthana Sutta</a> - supposedly the most important of all discourses?  Not in the section of principles, but indirectly with regards to the body:</p>
<blockquote>
<p><em>They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish.</em></p>
</blockquote>
<p>Perhaps it is due to the later historical ontological organization of those three messages? Any tangential ideas are welcome.</p>

<mindfulness><three-characteristics>
Why the three characteristics not included in Satipatthana Sutta?
# Why the three characteristics not included in Satipatthana Sutta?

(Asked by: username_0 on 2024-02-01)

Why are the [three marks (consolidated)](https://suttacentral.net/an3.136/en/sujato?lang=en&layout=sidebyside&reference=none¬es=asterisk&highlight=true&script=latin) not directly included in the [Satipatthana Sutta](https://suttacentral.net/mn10/en/sujato?lang=en&layout=sidebyside&reference=none¬es=sidenotes&highlight=false&script=latin) - supposedly the most important of all discourses? Not in the section of principles, but indirectly with regards to the body:

> *They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish.*

Perhaps it is due to the later historical ontological organization of those three messages? Any tangential ideas are welcome.

**Tags:** mindfulness, three-characteristics


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## 1 answers

### Answer by username_1 on 2024-02-01. Score: -1

While the Satipatthana Sutta is a fake later construction, generally when impermanence is mentioned in a sutta it also infers unsatisfactoriness & not-self because the suttas say: *that which is impermanent is unsatisfactory; that which is unsatisfactory is not-self* ([SN 22.15](https://suttacentral.net/sn22.15/en/bodhi?lang=en&reference=none&highlight=false)).

> MORE TO IT THAN JUST IMPERMANENCE
>
> Now, observe that in the realization of impermanence there is the
> realization of many other things simultaneously. When impermanence is
> truly seen, this characteristic of impermanence is also the
> characteristic of dukkham, namely, it is ugly and unbearable. We will
> see the characteristic of not-self in it, also. Because these things
> are always changing, impermanent, unsatisfactory, and beyond our
> control, we realize anatta, also. Then we will see that they are void
> of selfhood, which is sunnata. We will see that they are just thus
> like that. Impermanence is just thus, just like that, thusness. And
> so, tathata is seen as well.
>
> Please understand that the realizations of these truths are
> interrelated. From seeing impermanence, we see unsatisfactoriness, see
> anatta, see sunnata; see tathata, and see idappaccayata
> (conditionality, the law of cause and effect), also. Each continues
> into the next. A complete realization of impermanence must include
> un­satisfactoriness, not-self, voidness, thusness, and the law of
> conditionality. When all of these are seen, then impermanence is seen
> completely in the most profound way.
>
> [Ajahn Buddhadasa](https://dhammatalks.net/Books3/Bhikkhu_Buddhadasa_Anapanasati_Mindfulness_with_Breathing.htm)


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