impermanence (Anicca) is a mark often associated with existence. It suggests that everything is constantly changing and transient. However, one could argue that there are aspects of existence that retain some level of stability or permanence. For example, scientific laws governing physical phenomena remain consistent across time.
here is sutta showing some natural laws never change.
AN 3.136: Uppādāsutta—Bhikkhu Sujato (suttacentral.net)
- Numbered Discourses 3.136
-
- A Warrior
Arising
“Mendicants, whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles: all conditions are impermanent. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All conditions are impermanent.’
Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles: all conditions are suffering. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All conditions are suffering.’
Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles: all things are not-self. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All things are not-self.’”
Numbered Discourses 3.136
Aṅguttara Nikāya 3.136
14. A Warrior
14. Yodhājīvavagga
Arising
Uppādāsutta
“Mendicants, whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles:
“Uppādā vā, bhikkhave, tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā.
all conditions are impermanent.
Sabbe saṅkhārā aniccā.
A Realized One understands this and comprehends it,
Taṁ tathāgato abhisambujjhati abhisameti.
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it:
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti:
‘All conditions are impermanent.’
‘sabbe saṅkhārā aniccā’ti.
Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles:
Uppādā vā, bhikkhave, tathāgatānaṁ anuppādā vā tathāgatānaṁ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā.
all conditions are suffering.
Sabbe saṅkhārā dukkhā.
A Realized One understands this and comprehends it,
Taṁ tathāgato abhisambujjhati abhisameti.
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it:
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti:
‘All conditions are suffering.’
‘sabbe saṅkhārā dukkhā’ti.
Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles:
Uppādā vā, bhikkhave, tathāgatānaṁ anuppādā vā tathāgatānaṁ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā.
all things are not-self.
Sabbe dhammā anattā.
A Realized One understands this and comprehends it,
Taṁ tathāgato abhisambujjhati abhisameti.
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it:
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti:
‘All things are not-self.’”
‘sabbe dhammā anattā’”ti.
It should be noted also that the tilakkhana, anicca,dukkha and anatta apply to realities but don`t exist as some separate entity
vism. xxi
note 4. “These modes, [that is, the three characteristics,] are not included in the aggregates
because they are states without individual essence (asabháva-dhammá); and they are not
separate from the aggregates because they are unapprehendable without the aggregates.
But they should be understood as appropriate conceptual differences (paññatti-visesá) that
are reason for differentiation in the explaining of dangers in the five aggregates, and which
are allowable by common usage in respect of the five aggregates” (Vism-mhþ 825)
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