Saṃyutta Nikāya · Discourse 35.7

The Interior as Impermanent in the Three Times

Ajjhattāniccātītānāgatasutta — Aniccavagga

Setting
Sāvatthī
Speakers
The Buddha addressing the mendicants
Form
The identical impermanence claim as SN 35.1, now explicitly spanning past, present, and future, with a new practical implication drawn for each tense
Length
~2 minutes to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★★☆☆☆ — the three-tense structure rewards careful reading

Why this discourse

This discourse opens this vagga's own second half, adding a temporal dimension to SN 35.1's own impermanence claim: not only is the eye impermanent now, but the eye of the past and the eye of the future are equally impermanent — "let alone the present." Rather than simply repeating the not-mine-not-I-not-my-self formula, this discourse draws a distinct practical implication for each tense: no concern for the past, no anticipation of the future, and active practice toward disillusionment in the present.

Reading guide

Impermanence intensified across all three tenses

"The eye of the past and future is impermanent, let alone the present" — a stronger claim than SN 35.1's own, extending impermanence backward and forward in time rather than describing only the present moment.

Three tenses, three distinct practical responses

Unlike SN 35.1's own single closing formula, this discourse gives each tense its own instruction: don't be concerned with the sense field's own past, don't look forward to enjoying it in the future, and actively practice for disillusionment, dispassion, and cessation regarding it in the present.

A genuinely different closing formula from SN 35.1's own

Where SN 35.1 closed with the four-step liberation sequence (disillusionment, fading desire, freedom, knowing freedom), this discourse closes simply with the third tense's own instruction — practicing for disillusionment, dispassion, and cessation — a more compact ending appropriate to its own three-part structure.

Reopening this vagga's own full structure under a new framing

This discourse begins the identical interior-then-exterior, impermanent-suffering-not-self sequence as SN 35.1–6, now filtered through the three-times dimension — SN 35.8–9 will complete the interior's own three-times cycle before the exterior's own three-times cycle begins at SN 35.10.

Key terms

atītānāgata — past and future — the temporal dimension this discourse adds to SN 35.1's own present-tense claim
ko pana vādo paccuppannānaṁ — "let alone the present" — the source's own phrase implying the present is even more obviously impermanent than past or future
anapekkho — unconcerned, or indifferent — the practical response this discourse names for the past tense
nābhinandati — "doesn't look forward to enjoying" — the practical response named for the future tense
nibbidā virāga nirodha — disillusionment, dispassion, and cessation — the threefold practice named for the present tense, closing this discourse

The text

The complete discourse: the interior sense fields' own impermanence across all three tenses, with a distinct practical instruction for each. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1“Mendicants, the eye of the past and future is impermanent, let alone the present. Seeing this, a learned noble disciple is not concerned with the eye of the past, they don’t look forward to enjoying the eye in the future, and they practice for disillusionment, dispassion, and cessation regarding the eye in the present. The ear … nose … tongue …

§2body … mind of the past and future is impermanent, let alone the present. Seeing this, a learned noble disciple doesn’t worry about the mind of the past, they don’t look forward to enjoying the mind in the future, and they practice for disillusionment, dispassion, and cessation regarding the mind in the present.”

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Self-check quiz

5 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 5
What claim does this discourse make about the interior sense fields?
Correct: A. A stronger claim than SN 35.1's own present-tense-only treatment.
Question 2 of 5
How many distinct practical responses does this discourse name, one per tense?
Correct: A. A genuinely different structure from SN 35.1's own single closing formula.
Question 3 of 5
How does this discourse's closing differ from SN 35.1's own four-step liberation sequence?
Correct: A. A more compact ending appropriate to this discourse's own three-part structure.
Question 4 of 5
What does this discourse reopen?
Correct: A. SN 35.8–9 will complete the interior's own three-times cycle before the exterior's own begins.
Question 5 of 5
Where is this discourse set?
Correct: A. Consistent with this saṃyutta's other discourses.
Answered 0 of 5 · Correct 0