A bhikkhu asks the Buddha if there exists any form, feeling, perception, intentional constructs, or consciousness that is stable, enduring, and not subject to change.
Sāvatthinidānaṁ.
At Sāvatthi.
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
Seated to one side, a certain bhikkhu said this to the Blessed One:
“atthi nu kho, bhante, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā …pe… kāci saññā … keci saṅkhārā … kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti?
“Venerable sir, does there exist any |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| that is |permanent::stable, not in flux [nicca]|, |enduring::continuous, regular [dhuva]|, |everlasting::eternal [sassata]|, |not subject to change::with unchanging nature [avipariṇāmadhamma]|, that will remain the same forever? Does there exist any |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]|, any |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, any |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|, or any |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| that is permanent, enduring, everlasting, not subject to change, that will remain the same forever?”
“Natthi kho, bhikkhu, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā … kāci saññā … keci saṅkhārā … kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti.
“Bhikkhu, there does not exist any form that is permanent, enduring, everlasting, not subject to change, that will remain the same forever. There does not exist any feeling, perception, intentional construct, or consciousness that is permanent, enduring, everlasting, not subject to change, that will remain the same forever.”
At Sāvatthi.
Seated to one side, a certain bhikkhu said this to the Blessed One:
“Venerable sir, does there exist any |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| that is |permanent::stable, not in flux [nicca]|, |enduring::continuous, regular [dhuva]|, |everlasting::eternal [sassata]|, |not subject to change::with unchanging nature [avipariṇāmadhamma]|, that will remain the same forever? Does there exist any |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]|, any |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, any |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|, or any |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| that is permanent, enduring, everlasting, not subject to change, that will remain the same forever?”
“Bhikkhu, there does not exist any form that is permanent, enduring, everlasting, not subject to change, that will remain the same forever. There does not exist any feeling, perception, intentional construct, or consciousness that is permanent, enduring, everlasting, not subject to change, that will remain the same forever.”
Sāvatthinidānaṁ.
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
“atthi nu kho, bhante, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā …pe… kāci saññā … keci saṅkhārā … kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti?
“Natthi kho, bhikkhu, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā … kāci saññā … keci saṅkhārā … kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti.