Perceiving impermanence, bhikkhus, developed and frequently practised, removes all passion (vehement desire) for sensuality, removes all passion for materiality, removes all passion for existence, removes all ignorance, and uproots all conceit of ’I am.’”
Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.
राग rāga [act. rañj]
Perception of impermanence, cultivated, much cultivated, enables one to abandon all craving for sensual pleasures, craving for form, craving for the formless, restlessness, conceit, and ignorance.
One might want to extract the common denominator of both texts.
And might want also to compare that with the unparalleled:
Aniccasaññābhāvanānuyogamanuyuttā, viz. :
Connected with (yutta - yuñjati) the wise (मनु manu) examination (अनुयोग anuyoga - अनुयुज् anuyuj [anu-yuj]) of the "cause to become" (भावन bhāvana [agt. causative. of √ भू bhū]) of the perception (saññā) of anicca.
"connected with the wise examination of what has caused to become the perception of anicca".
Just wondering if there is such another occurence of Aniccasaññābhāvanānuyogamanuyuttā in the scriptures.
Do we have to examine what has caused to become the perception of anicca?
Or do we have just to develop/cultivate the perception of anicca. Namely the fact that our experience "on account of the co-manifestation" (paṭicca+saṁ+uppānna (उत्पद् utpad [ut-pad])) of the (external) impermanent khandhas is not our "one's own" ?