I thought it might help to have some context for what we are talking about so I have collected every mention of anicca in DN and MN for handy refrence:
DN15
So those who say ‘feeling is my self’ regard as self that which is evidently impermanent, a mixture of pleasure and pain, and liable to rise and fall.
Iti so diṭṭheva dhamme aniccasukhadukkhavokiṇṇaṁ uppādavayadhammaṁ attānaṁ
DN16:
As long as the mendicants develop the perceptions of impermanence …
“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṁ bhāvessanti …pe…
not-self …
anattasaññaṁ bhāvessanti …
ugliness …
asubhasaññaṁ bhāvessanti …
drawbacks …
ādīnavasaññaṁ bhāvessanti …
giving up …
pahānasaññaṁ bhāvessanti …
fading away …
virāgasaññaṁ bhāvessanti …
cessation, they can expect growth, not decline.
nirodhasaññaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
DN33:
Five perceptions that ripen in freedom:
Pañca vimuttiparipācanīyā saññā—
the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
Six perceptions that help penetration:
Cha nibbedhabhāgiyā saññā—
the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
Seven perceptions:
Satta saññā—
the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
DN34:
What seven things should be produced?
Katame satta dhammā uppādetabbā?
Seven perceptions:
Satta saññā—
the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
Ime satta dhammā uppādetabbā.
What nine things should be produced?
Katame nava dhammā uppādetabbā?
Nine perceptions:
Nava saññā—
the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.
asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
Ime nava dhammā uppādetabbā.
What ten things should be produced?
Katame dasa dhammā uppādetabbā?
Ten perceptions:
Dasa saññā—
the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation.
asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
Ime dasa dhammā uppādetabbā.
Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.
idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.
(I would note that this is the first (and in DN the only) time we see the positive assertion that ALL conditions are TRULY impermanent. It is also the only time in DN that aniccato occurs. So we definitely have here a lot of support in DN for anicca as a perceptual strategy )
MN22:
“What do you think, mendicants?
“Taṁ kiṁ maññatha, bhikkhave,
Is form permanent or impermanent?”
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
‘This is mine, I am this, this is my self’?”
etaṁ mama, esohamasmi, eso me attā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“What do you think, mendicants?
“Taṁ kiṁ maññatha, bhikkhave,
Is feeling …
vedanā …pe…
perception …
saññā …
choices …
saṅkhārā …
consciousness permanent or impermanent?”
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
‘This is mine, I am this, this is my self’?”
etaṁ mama, esohamasmi, eso me attā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“So, mendicants, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
You should truly see any kind of feeling …
Yā kāci vedanā …pe…
perception …
yā kāci saññā …
choices …
ye keci saṅkhārā …
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati,
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
(here we have the full five aggregate formula for the first time in the canon)
MN28:
There comes a time when the exterior water element flares up.
Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.
At that time the exterior earth element vanishes.
Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti.
So for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish.
Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.
What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things.
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.
If others abuse, attack, harass, and trouble that mendicant, they understand:
Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti:
‘This painful feeling born of ear contact has arisen in me.
‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā.
That’s dependent, not independent.
Sā ca kho paṭicca, no apaṭicca.
Dependent on what?
Kiṁ paṭicca?
Dependent on contact.’
Phassaṁ paṭicca’.
They see that contact, feeling, perception, choices, and consciousness are impermanent.
So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.
Based on that element alone, their mind becomes eager, confident, settled, and decided.
Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
(I would note in the above we have an intermediate sequence of contact-feelings-perception-choices-consciousness showing a proto-five-aggregates where the dependant arising aspect is clear.)
MN35:
“Aggivessana, this is how the ascetic Gotama guides his disciples, and how instruction to his disciples generally proceeds:
“Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati:
‘Form, feeling, perception, choices, and consciousness are impermanent.
‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.
Form, feeling, perception, choices, and consciousness are not-self.
Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.
All conditions are impermanent. All things are not-self.’
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
This is how the ascetic Gotama guides his disciples, and how instruction to his disciples generally proceeds.”
Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī”ti.
(as noted elsewhere this is the sutta that asserts that assaji first spoke the above, and then the jain questioner goes “into the woods” and the buddha confirms it there. one possible gloss of assaji btw is “not embraced” (by all followers?). MN35 then repeats the aggregate formula as at MN22)
MN49:
When he had spoken, I said to him,
Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ:
‘Alas, Baka the Brahmā is lost in ignorance! Alas, Baka the Brahmā is lost in ignorance!
‘avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā;
Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable.
yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, addhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati;
And where there is being born, growing old, dying, passing away, and being reborn, he says that
yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati:
there’s no being born, growing old, dying, passing away, or being reborn.
“idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti;
And although there is another escape beyond this, he says that there’s no other escape beyond this.’
santañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vakkhatī’ti.
(spoken of the Brahma heaven)
MN52:
“Householder, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Then they reflect:
So iti paṭisañcikkhati:
‘Even this first absorption is produced by choices and intentions.’
‘idampi kho paṭhamaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ.
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.
Abiding in that they attain the ending of defilements.
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.
MN62:
Meditate on love.
Mettaṁ, rāhula, bhāvanaṁ bhāvehi.
For when you meditate on love any ill will will be given up.
Mettañhi te, rāhula, bhāvanaṁ bhāvayato yo byāpādo so pahīyissati.
Meditate on compassion.
Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi.
For when you meditate on compassion any cruelty will be given up.
Karuṇañhi te, rāhula, bhāvanaṁ bhāvayato yā vihesā sā pahīyissati.
Meditate on rejoicing.
Muditaṁ, rāhula, bhāvanaṁ bhāvehi.
For when you meditate on rejoicing any discontent will be given up.
Muditañhi te, rāhula, bhāvanaṁ bhāvayato yā arati sā pahīyissati.
Meditate on equanimity.
Upekkhaṁ, rāhula, bhāvanaṁ bhāvehi.
For when you meditate on equanimity any repulsion will be given up.
Upekkhañhi te, rāhula, bhāvanaṁ bhāvayato yo paṭigho so pahīyissati.
Meditate on ugliness.
Asubhaṁ, rāhula, bhāvanaṁ bhāvehi.
For when you meditate on ugliness any lust will be given up.
Asubhañhi te, rāhula, bhāvanaṁ bhāvayato yo rāgo so pahīyissati.
Meditate on impermanence.
Aniccasaññaṁ, rāhula, bhāvanaṁ bhāvehi.
For when you meditate on impermanence any conceit ‘I am’ will be given up.
Aniccasaññañhi te, rāhula, bhāvanaṁ bhāvayato yo asmimāno so pahīyissati.
(here I would note that there seems no reason to elevate annica into some sort of metaphysical attribute of reality any more than ‘uglieness’ or ‘rejoicing’ its simply one perception to develop amongst many.)
They practice breathing in observing impermanence. They practice breathing out observing impermanence.
‘Aniccānupassī assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati;
They practice breathing in observing fading away. They practice breathing out observing fading away.
‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati;
They practice breathing in observing cessation. They practice breathing out observing cessation.
‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati;
They practice breathing in observing letting go. They practice breathing out observing letting go.
‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati.
Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.
Evaṁ bhāvitā kho, rāhula, ānāpānassati, evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā.
When mindfulness of breathing is developed and cultivated in this way, even when the final breaths in and out cease, they are known, not unknown.”
Evaṁ bhāvitāya, rāhula, ānāpānassatiyā, evaṁ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā”ti.
(this one is probably a good example of where ‘inconstancy’ is a better gloss than ‘impermanence’, the breath is changing, as we observe it, not posessed of some quality of ‘impermanence’ as we observe it (until the last bit 
)and again, it places annica in a kind of sequence leading to ‘letting go’ as in the DN uses.)
MN64:
And what, Ānanda, is the path and the practice for giving up the five lower fetters?
Katamo cānanda, maggo, katamā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya?
It’s when a mendicant—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomfort—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
They turn their mind away from those things,
So tehi dhammehi cittaṁ paṭivāpeti.
and apply it to the deathless element:
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
Abiding in that they attain the ending of defilements.
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;
(again we see the use of lists of synonyms with a sliding lexical scope, so that annica is not so much a metaphysical principle from which logical inferences are made as a direct perception of an aspect of phenomena, its mutability or inconstancy, with the implications of that for ones happiness or dissapointment drawn out and magnified.)
MN72:
“Master Gotama, suppose there was a large sal tree not far from a town or village.
“seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho.
And because it’s impermanent, its branches and foliage, bark and shoots, and softwood would fall off.
Tassa aniccatā sākhāpalāsā palujjeyyuṁ, tacapapaṭikā palujjeyyuṁ, pheggū palujjeyyuṁ;
After some time it would be rid of branches and foliage, bark and shoots, and softwood, consisting purely of heartwood.
so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito;
In the same way, Master Gotama’s dispensation is rid of branches and foliage, bark and shoots, and softwood, consisting purely of heartwood.
evameva bhoto gotamassa pāvacanaṁ apagatasākhāpalāsaṁ apagatatacapapaṭikaṁ apagatapheggukaṁ suddhaṁ, sāre patiṭṭhitaṁ.
(here again impermanent seems a poor gloss, the tree under discussion is still there, what has happend is that the branches have fallen off, this seems more suggestive of mutable or changing or inconstant)
MN74:
Aggivessana, this body is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. You should see it as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Ayaṁ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo.
Doing so, you’ll give up desire, affection, and subservience to the body.
Tassimaṁ kāyaṁ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṁ kāyachando kāyasneho kāyanvayatā sā pahīyati.
Pleasant, painful, and neutral feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;
dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;
adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Seeing this, a learned noble disciple grows disillusioned with pleasant, painful, and neutral feelings.
Evaṁ passaṁ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati;
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ, vimuttamiti ñāṇaṁ hoti.
MN106:
“Mendicants, sensual pleasures are impermanent, hollow, false, and deceptive,
“Aniccā, bhikkhave, kāmā tucchā musā mosadhammā.
made by illusion, cooed over by fools.
Māyākatametaṁ, bhikkhave, bālalāpanaṁ.
Sensual pleasures in this life and in lives to come,
Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;
Furthermore, a noble disciple reflects:
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
‘Sensual pleasures in this life and in lives to come,
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;
sensual perceptions in this life and in lives to come,
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;
visions in this life and in lives to come,
ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;
perceptions of visions in this life and in lives to come;
yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā—
all of these are impermanent.
ubhayametaṁ aniccaṁ.
And what’s impermanent is not worth approving, welcoming, or clinging to.’
Yadaniccaṁ taṁ nālaṁ abhinandituṁ, nālaṁ abhivadituṁ, nālaṁ ajjhositun’ti.
Practicing in this way and meditating on it often their mind becomes confident in this dimension.
Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.
Being confident, they either attain the imperturbable now, or are freed by wisdom.
Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṁ maraṇā.
When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the imperturbable.
Ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.
This is said to be the third way of practice suitable for attaining the imperturbable.
Ayaṁ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.
(things are getting wild again, “reborn in the imperturbable”!?)
MN109:
“The pleasure and happiness that arise from form: this is its gratification.
“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo.
That form is impermanent, suffering, and perishable: this is its drawback.
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo.
Removing and giving up desire and greed for form: this is its escape.
Yo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ.
The pleasure and happiness that arise from feeling …
Yaṁ kho, bhikkhu, vedanaṁ paṭicca …
perception …
saññaṁ paṭicca …
choices …
saṅkhāre paṭicca …
consciousness: this is its gratification.
viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo.
That consciousness is impermanent, suffering, and perishable: this is its drawback.
Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo.
Removing and giving up desire and greed for consciousness: this is its escape.”
Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti.
(109 then repeats the standard five aggregates formula from 22)
MN118:
In this Saṅgha there are mendicants who are committed to developing the meditation on love …
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti …
compassion …
karuṇābhāvanānuyogamanuyuttā viharanti …
rejoicing …
muditābhāvanānuyogamanuyuttā viharanti …
equanimity …
upekkhābhāvanānuyogamanuyuttā viharanti …
ugliness …
asubhabhāvanānuyogamanuyuttā viharanti …
impermanence.
aniccasaññābhāvanānuyogamanuyuttā viharanti—
There are such mendicants in this Saṅgha.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.
(then repeats MN62 adding;)
Whenever a mendicant practices breathing while observing impermanence,
Yasmiṁ samaye, bhikkhave, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati;
or observing fading away,
‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati;
or observing cessation,
‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati;
or observing letting go—
‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati;
at that time they meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world.
MN121:
Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart.
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.
Their mind becomes eager, confident, settled, and decided in that signless immersion of the heart.
Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
They understand:
So evaṁ pajānāti:
‘Even this signless immersion of the heart is produced by choices and intentions.’
‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’.
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.
When they’re freed, they know they’re freed.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
MN137:
And in this context what are the six kinds of renunciate equanimity?
Tattha katamā cha nekkhammasitā upekkhā?
When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable.
Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.
Such equanimity transcends the sight.
Yā evarūpā upekkhā, rūpaṁ sā ativattati.
That’s why it’s called renunciate equanimity.
Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.
When you’ve understood the impermanence of sounds …
Saddānaṁ tveva …
smells …
gandhānaṁ tveva …
tastes …
rasānaṁ tveva …
touches …
phoṭṭhabbānaṁ tveva …
thoughts—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those thoughts are impermanent, suffering, and perishable.
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.
Such equanimity transcends the thought.
Yā evarūpā upekkhā, dhammaṁ sā ativattati.
That’s why it’s called renunciate equanimity.
Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.
These are the six kinds of renunciate equanimity.
Imā cha nekkhammasitā upekkhā.
MN146:
(this is a long sutta more or less asking the nuns if any of the 36 sense elements are fit to be taken as ‘mine’ the heartwood similie and lamp similies are also given, because of the very long format and the lack of any really new or interesting content I am not going to paste any sections from it.)
MN147:
(this Sutta combines the sense elements and the 5 aggregates formulas and applies the standard question and answer formula to all of them with Buddha asking and Rahula answering)
SO! To summarise, the above is the totality of annica in the first 2 Nikayas, as can be seen there is a heavy leaning towards anicca as an exercise of perceiving, which incidentally provides the strongest argument against “impermanence” as a translation, since “permanence” is a thing that is not possible to observe (one would have to live for an infinite length of time, and even if you did, you would only be able to confirm the “permanence” of the thing you where observing “afterwards”) so “mutability” “inconstancy” “changing” etc are better indicators of what is meant, since these ARE things we can perceive “here and now”. the shift from anicca as just one of several perceptual aides to freeing oneself from addiction to sensual pleasures to a fundamental part of a metaphysical argument about permanence and selfhood, as per usual, can be seen developing from anti-metaphysical strategy of perception side at the beginning of DN, to a bare hint at the very end of DN, to a mix of “one perception among many” and “fundamental to the anatta argument” in MN, with again the most contentious (consciousness reborn in the imperturbable) statements appearing towards the back of MN. I haven’t done SN and AN yet, so I will not speculate, but certainly there at least seems like good grounds for Thanissaro’s position as I understand it here in DN and MN.
Hope this is of use to people!
Metta.
