user16489: This article explains Anicca, Dukkha, and Anatta -- and in this question I'd like to ask about Anicca.
The article says that Anicca doesn't mean, or shouldn't be translated as, "impermanence":


Impermanence is a fact; see, “Grand Unified Theory of Dhamma“. But impermanence is NOT the MEANING of anicca.


It says,

A Buddha is not needed to show that "impermanence" is an inherent
characteristic of our universe. Scientists are well aware of that, but
they have not attained Nibbāna.  Anicca is a deep concept that can be
described in many different ways, and they are all related. Here are
three ways to look at it:

“Anicca – Inability to Keep What We Like”

“Anicca – Repeated Arising/Destruction“.

“Anicca – Worthlessness of Worldly Things“.



Is that so -- is the article right about that?

It seems to me that this is more logical -- and it explains lots of points where we have doubt about.
As an example, when it says it's dukkha when something is Anicca -- how come loosing a tooth of a kid (to grow new one) makes no sorrow to his mum, but when some boy looses his tooth when he is 19 (adult tooth not kid) it makes the mother cry? it's not because of the impermanence but because the things didn't work out the way as expected.
So impermanence is not always cause to Dukkha -- but when the expected result is not met, that is always Dukkha.
And understanding this deeper make you wise, Not to expect things but to accept the situations as it is. Because things happens not because whether we like it or not but it's the way things are supposed to be.
If I explain with another example:
a boy starts liking a girl, just because she has nice hair, nice eyes and nice voice (Attachment start with Avijja). And boy starts to date the girl and everything is going well . And they decided to marry, after the marriage, boy finds out that the girl can't be a mother, but boy wants to be a dad. Now there's a conflict and it normally result in sorrows (dukkha).
If we think about this, no matter whether they grow older and look bad here nothing is related to impermanence but it's not getting what the boy wanted. So initially boy get attached to the girl base on outer appearance (what ever noticeable) thinking he can achieve what he wanted with girl. When getting attached boy didn't ask her whether she is capable of having a baby or not, but the picture / model / image which is created in boy's mind (by himself) is capable of any of those. In other words, in boy's mind the picture of the girl is perfect, he expects what ever he needs from her as his model in the mind is capable of anything he wants. And when the boy understand that she is not capable of making his expectations a reality, the image / model / picture in his mind get clashed with reality and that drives to sorrow, dukkha.
Building these images/models/pictures is because of avijja -- we don't know how the world behaves, but we expect things from the attached world. What ever we are attached to, we build our own castles, on top of that in our mind because we don't understand the Anicca nature of the world. That's what the Buddhist (who has the Samma Ditti = Sothapanna) understand the true nature of the world, which means everything is Aniccha -- so don't expect to be happy by attaching to outside world things. Because what ever the joy you create are in your mind they are not because of the external world material. So attachment is dangerous as it creates Karma which will cause you later.

Above is how I've realized this. I expect the comments answers on this. Whether someone rejecting this view if so why? I'm not sticking to any of view, I'm whether this view on Anicca, Dukkha, Anatta is wrong?

user254: I think the terms (e.g. anicca and dukkha) are related.
And phrases like "Inability to Keep What We Like" seem to be quotes from scripture, so I don't want to say that the phrase is "wrong".
But the phrase seems to come from the second noble truth ...

Furthermore, bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is dukkha (sickness is dukkha) maraṇa is dukkha, association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upādāna'k'khandhas are dukkha. 

... which is canonically part of the description of what's dukkha, isn't it.
If you start from the premise that "everything dukkha is anicca" and "everything anicca is dukkha" then perhaps -- because "dissociation from what is liked is dukkha" -- therefore, logically, "dissociation from what is liked is anicca" and "anicca is dissociation from what is liked". But then I wouldn't see the point of having a separate word for it.
The topic you were talking about -- i.e. things being created in the mind -- the word which describes that might be sankhara -- see e.g. Can anyone explain Sanskara / Sankara indepth? -- sankharas are described as being anicca and dukkha.
There are perhaps other kinds of sankhara too (i.e. other meanings of the word), and other words (e.g. "attachment") which could describe what you were referring to.
So words have more than one meaning, and there's more than one word which might describe an aspect of something. I don't think I'd want to say it's a "wrong translation" though.

user295: Anicca is impermanence. Impermanence always ends in Dukka regardless of whether it is pleasant, unpleasant or neutral.

FEELINGS
Now, ayya, how many kinds of feelings are there?‖
Avuso Visākha, there are these 3 kinds of feelings:

pleasant feeling, sukhā vedanā
painful feeling, dukkhā vedanā
neither pleasant nor painful [neutral] feeling. adukkham-asukhā vedanā

What now, ayya, are pleasant feeling, painful feeling, and neither-pleasant-nor-painful
  feeling?
Whatever, avuso Visākha, is felt bodily or mentally as pleasant or agreeable—this is pleasant
  feeling.
Whatever, avuso Visākha, is felt bodily or mentally as painful or disagreeable—this is painful feeling.
Whatever, avuso Visākha, is felt bodily or mentally as being neither disagreeable nor agreeable—this
  is neither-pleasurable-nor-painful [neutral] [303] feeling.
“Now, ayya,
regarding pleasant feeling, what is pleasant, what is painful,?
regarding painful feeling, what is painful, what is pleasant?
regarding neutral feeling, what is pleasant, what is painful,
Avuso Visākha,
pleasant feeling is pleasant when it persists, painful when it changes;
painful feeling is painful when it persists, pleasant when it changes;
neutral feeling is pleasant when there is
knowledge of it, painful when there is no knowledge of it.
LATENT TENDENCIES (ANUSAYA)
Now, ayya,
what latent tendency lies in a pleasant feeling?
what latent tendency lies in a painful feeling?
what latent tendency lies in a neutral feeling?
Avuso Visākha,
The latent tendency of lust rāgânusaya lies in a pleasant feeling.
The latent tendency of aversion paṭighânusaya lies in a painful feeling.
The latent tendency of ignorance avijjā’nusaya lies in a neutral feeling.
...
Cūla Vedalla Sutta

Inability to Keep What We Like is not-self nature, i.e., one does not have control over one's experiences and the corporeal body.

user43: What you describe about attachment to mental image creating dukkha is correct. But this is not what's called Anicca. This is closer to what we in Mahayana call Sunyata, emptiness (of all phenomena or mental images).
Anicca refers to constant change, like the clouds drifting continuously. Because everything is drifting, you can't build happiness on top of it. This is why it's dukkha (wrong, faulty).

user471: Anicca is not an+icca, rather it is a+nicca.
The Sanskrit equivalent is anitya, which is a+nitya.
Nicca according to wisdomlib means:

nicca : (adj.) constant; continuous; permanent.
  (Source): BuddhaSasana: Concise Pali-English Dictionary

Anicca according to wisdomlib means:

anicca : (adj.) not stable; impermanent.
  (Source): BuddhaSasana: Concise Pali-English Dictionary

From the AccessToInsight Glossary for A:

anicca: Inconstant; unsteady; impermanent.

This is elaborated by the Buddha in DN 17 (translated by Bhikkhu Sujato) so clearly, that you cannot mistaken it for something else:

See, Ānanda! All those conditioned phenomena have passed, ceased, and
  perished.
Passānanda,sabbete saṅkhārā atītā niruddhā vipariṇatā.
So impermanent are conditions,
Evaṃ aniccā kho, ānanda, saṅkhārā;
so unstable are conditions,
evaṃ addhuvā kho, ānanda, saṅkhārā;
so unreliable are conditions.
evaṃ anassāsikā kho, ānanda, saṅkhārā.
This is quite enough for you to become disillusioned, dispassionate,
  and freed regarding all conditions.
Yāvañcidaṃ, ānanda, alameva sabbasaṅkhāresu
nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccituṃ.

You may be happy and confident today, based on your close-knit family, dependable friends, good looks, fantastic health, abundant wealth, productive career or business etc. But all these will not last forever. They are impermanent (aniccā), unstable (addhuvā) and unreliable (anassāsikā). To peg your happiness or sense of self to these things will bring suffering. That's the relationship of impermanence to suffering. Also see SN 22.93.

16489: <p><a href="https://puredhamma.net/key-hidden-dhamma-concepts/anicca-dukkha-anatta-2/anicca-dukkha-anatta/" rel="nofollow noreferrer">This article</a> explains Anicca, Dukkha, and Anatta -- and in this question I'd like to ask about Anicca.</p>
<p>The article says that Anicca doesn't mean, or shouldn't be translated as, &quot;impermanence&quot;:</p>
<blockquote>
<ul>
<li>Impermanence is a fact; see, “Grand Unified Theory of Dhamma“. But impermanence is NOT the MEANING of anicca.</li>
</ul>
</blockquote>
<p>It says,</p>
<blockquote>
<p>A Buddha is not needed to show that &quot;impermanence&quot; is an inherent
characteristic of our universe. Scientists are well aware of that, but
they have not attained Nibbāna.  Anicca is a deep concept that can be
described in many different ways, and they are all related. Here are
three ways to look at it:</p>
<ul>
<li><p>“Anicca – Inability to Keep What We Like”</p>
</li>
<li><p>“Anicca – Repeated Arising/Destruction“.</p>
</li>
<li><p>“Anicca – Worthlessness of Worldly Things“.</p>
</li>
</ul>
</blockquote>
<p>Is that so -- is the article right about that?</p>
<hr />
<p>It seems to me that this is more logical -- and it explains lots of points where we have doubt about.</p>
<p>As an example, when it says it's <code>dukkha</code> when something is <code>Anicca</code> -- how come loosing a tooth of a kid (to grow new one) makes no sorrow to his mum, but when some boy looses his tooth when he is 19 (adult tooth not kid) it makes the mother cry? it's not because of the impermanence but because the things didn't work out the way as expected.</p>
<p>So impermanence is not always cause to <code>Dukkha</code> -- but when the expected result is not met, that is always <code>Dukkha</code>.</p>
<p>And understanding this deeper make you wise, Not to expect things but to accept the situations as it is. Because things happens not because whether we like it or not but it's the way things are supposed to be.</p>
<p>If I explain with another example:
a boy starts liking a girl, just because she has nice hair, nice eyes and nice voice (Attachment start with Avijja). And boy starts to date the girl and everything is going well . And they decided to marry, after the marriage, boy finds out that the girl can't be a mother, but boy wants to be a dad. Now there's a conflict and it normally result in sorrows (<code>dukkha</code>).</p>
<p>If we think about this, no matter whether they grow older and look bad here nothing is related to impermanence but it's not getting what the boy wanted. So initially boy get attached to the girl base on outer appearance (what ever noticeable) thinking he can achieve what he wanted with girl. When getting attached boy didn't ask her whether she is capable of having a baby or not, but the picture / model / image which is created in boy's mind (by himself) is capable of any of those. In other words, in boy's mind the picture of the girl is perfect, he expects what ever he needs from her as his model in the mind is capable of anything he wants. And when the boy understand that she is not capable of making his expectations a reality, the image / model / picture in his mind get clashed with reality and that drives to sorrow, <code>dukkha</code>.</p>
<p>Building these images/models/pictures is because of avijja -- we don't know how the world behaves, but we expect things from the attached world. What ever we are attached to, we build our own castles, on top of that in our mind because we don't understand the <code>Anicca</code> nature of the world. That's what the Buddhist (who has the Samma Ditti = Sothapanna) understand the true nature of the world, which means everything is <code>Aniccha</code> -- so don't expect to be happy by attaching to outside world things. Because what ever the joy you create are in your mind they are not because of the external world material. So attachment is dangerous as it creates <code>Karma</code> which will cause you later.</p>
<hr />
<p>Above is how I've realized this. I expect the comments answers on this. Whether someone rejecting this view if so why? I'm not sticking to any of view, I'm whether this view on <code>Anicca, Dukkha, Anatta</code> is wrong?</p>
 254: <p>I think the terms (e.g. anicca and dukkha) are related.</p>

<p>And phrases like "Inability to Keep What We Like" seem to be quotes from scripture, so I don't want to say that the phrase is "wrong".</p>

<p>But the phrase seems to come from <a href="http://www.buddha-vacana.org/sutta/samyutta/maha/sn56-011.html" rel="nofollow noreferrer">the second noble truth</a> ...</p>

<blockquote>
  <p>Furthermore, bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is dukkha (sickness is dukkha) maraṇa is dukkha, association with what is disliked is dukkha, <strong>dissociation from what is liked is dukkha</strong>, not to get what one wants is dukkha; in short, the five upādāna'k'khandhas are dukkha. </p>
</blockquote>

<p>... which is canonically part of the description of what's dukkha, isn't it.</p>

<p>If you start from the premise that "everything dukkha is anicca" and "everything anicca is dukkha" then perhaps -- because "dissociation from what is liked is dukkha" -- therefore, logically, "dissociation from what is liked is anicca" and "anicca is dissociation from what is liked". But then I wouldn't see the point of having a separate word for it.</p>

<p>The topic you were talking about -- i.e. things being created in the mind -- the word which describes that might be <em>sankhara</em> -- see e.g. <a href="https://buddhism.stackexchange.com/q/12691/254">Can anyone explain Sanskara / Sankara indepth?</a> -- sankharas are described as being <em>anicca</em> and <em>dukkha</em>.</p>

<p>There are perhaps other kinds of sankhara too (i.e. other meanings of the word), and other words (e.g. "attachment") which could describe what you were referring to.</p>

<p>So words have more than one meaning, and there's more than one word which might describe an aspect of something. I don't think I'd want to say it's a "wrong translation" though.</p>
 295: <p>Anicca is impermanence. Impermanence always ends in Dukka regardless of whether it is pleasant, unpleasant or neutral.</p>

<blockquote>
  <p>FEELINGS</p>
  
  <p>Now, ayya, how many kinds of feelings are there?‖</p>
  
  <p>Avuso Visākha, there are these 3 kinds of feelings:</p>
  
  <ol>
  <li><p>pleasant feeling, sukhā vedanā</p></li>
  <li><p>painful feeling, dukkhā vedanā</p></li>
  <li><p>neither pleasant nor painful [neutral] feeling. adukkham-asukhā vedanā</p></li>
  </ol>
  
  <p>What now, ayya, are pleasant feeling, painful feeling, and neither-pleasant-nor-painful
  feeling?</p>
  
  <p>Whatever, avuso Visākha, is felt bodily or mentally as pleasant or agreeable—this is pleasant
  feeling.</p>
  
  <p>Whatever, avuso Visākha, is felt bodily or mentally as painful or disagreeable—this is painful feeling.</p>
  
  <p>Whatever, avuso Visākha, is felt bodily or mentally as being neither disagreeable nor agreeable—this
  is neither-pleasurable-nor-painful [neutral] [303] feeling.</p>
  
  <p>“Now, ayya,</p>
  
  <p>regarding pleasant feeling, what is pleasant, what is painful,?</p>
  
  <p>regarding painful feeling, what is painful, what is pleasant?</p>
  
  <p>regarding neutral feeling, what is pleasant, what is painful,</p>
  
  <p>Avuso Visākha,</p>
  
  <p>pleasant feeling is pleasant when it persists, painful when it changes;</p>
  
  <p>painful feeling is painful when it persists, pleasant when it changes;</p>
  
  <p>neutral feeling is pleasant when there is</p>
  
  <p>knowledge of it, painful when there is no knowledge of it.</p>
  
  <p>LATENT TENDENCIES (ANUSAYA)</p>
  
  <p>Now, ayya,</p>
  
  <p>what latent tendency lies in a pleasant feeling?</p>
  
  <p>what latent tendency lies in a painful feeling?</p>
  
  <p>what latent tendency lies in a neutral feeling?</p>
  
  <p>Avuso Visākha,</p>
  
  <p>The latent tendency of lust rāgânusaya lies in a pleasant feeling.</p>
  
  <p>The latent tendency of aversion paṭighânusaya lies in a painful feeling.</p>
  
  <p>The latent tendency of ignorance avijjā’nusaya lies in a neutral feeling.</p>
  
  <p>...</p>
  
  <p><a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2013/04/40a.9-Culavedalla-S-m44-piya.pdf" rel="nofollow noreferrer">Cūla Vedalla Sutta</a></p>
</blockquote>

<p>Inability to Keep What We Like is not-self nature, i.e., one does not have control over one's experiences and the corporeal body.</p>
 43: <p>What you describe about attachment to mental image creating dukkha is correct. But this is not what's called Anicca. This is closer to what we in Mahayana call Sunyata, emptiness (of all phenomena or mental images).</p>

<p>Anicca refers to constant change, like the clouds drifting continuously. Because everything is drifting, you can't build happiness on top of it. This is why it's dukkha (wrong, faulty).</p>
 471: <p>Anicca is not an+icca, rather it is a+nicca.</p>

<p>The Sanskrit equivalent is anitya, which is a+nitya.</p>

<p>Nicca according to <a href="https://www.wisdomlib.org/definition/nicca" rel="nofollow noreferrer">wisdomlib</a> means:</p>

<blockquote>
  <p>nicca : (adj.) constant; continuous; permanent.<br>
  (Source): BuddhaSasana: Concise Pali-English Dictionary</p>
</blockquote>

<p>Anicca according to <a href="https://www.wisdomlib.org/definition/anicca" rel="nofollow noreferrer">wisdomlib</a> means:</p>

<blockquote>
  <p>anicca : (adj.) not stable; impermanent.<br>
  (Source): BuddhaSasana: Concise Pali-English Dictionary</p>
</blockquote>

<p>From the <a href="https://www.accesstoinsight.org/glossary.html#a" rel="nofollow noreferrer">AccessToInsight Glossary for A</a>:</p>

<blockquote>
  <p>anicca: Inconstant; unsteady; impermanent.</p>
</blockquote>

<p>This is elaborated by the Buddha in <a href="https://suttacentral.net/dn17/en/sujato" rel="nofollow noreferrer">DN 17</a> (translated by Bhikkhu Sujato) so clearly, that you cannot mistaken it for something else:</p>

<blockquote>
  <p>See, Ānanda! All those conditioned phenomena have passed, ceased, and
  perished.<br>
  <em>Passānanda,sabbete saṅkhārā atītā niruddhā vipariṇatā.</em></p>
  
  <p>So impermanent are conditions,<br>
  <em>Evaṃ aniccā kho, ānanda, saṅkhārā;</em></p>
  
  <p>so unstable are conditions,<br>
  <em>evaṃ addhuvā kho, ānanda, saṅkhārā;</em></p>
  
  <p>so unreliable are conditions.<br>
  <em>evaṃ anassāsikā kho, ānanda, saṅkhārā.</em></p>
  
  <p>This is quite enough for you to become disillusioned, dispassionate,
  and freed regarding all conditions.<br>
  <em>Yāvañcidaṃ, ānanda, alameva sabbasaṅkhāresu</em>
  <em>nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccituṃ.</em></p>
</blockquote>

<p>You may be happy and confident today, based on your close-knit family, dependable friends, good looks, fantastic health, abundant wealth, productive career or business etc. But all these will not last forever. They are impermanent (<em>aniccā</em>), unstable (<em>addhuvā</em>) and unreliable (<em>anassāsikā</em>). To peg your happiness or sense of self to these things will bring suffering. That's the relationship of impermanence to suffering. Also see <a href="https://suttacentral.net/sn22.93/en/sujato" rel="nofollow noreferrer">SN 22.93</a>.</p>
