The reality of Impermanence
Taking refuge in Buddha Dharma and Sangha
Generally speaking, those who practice Buddhism begin their daily routine by taking refuge in the Triple Gem or Buddha Dharma and Sangha. The act of taking refuge in the Triple Gem means taking the Buddha, the historical Buddha, as a guide who shows the true protection. The Dharma represents the teachings of the Buddha, which are regarded as the personal individual inner value realization of compassion and wisdom within. The Dharma is regarded as the true refuge from fear and anxiety, as well as the restless suffering that is the essence of the cycle of existence (samsara). The Sangha is seen as a supportive companion on the journey, with practitioners sharing similar interests in the realization of Dharma and offering each other assistance.
Nevertheless, in general, the term "Buddha" is used to signify an "Awakened One." This term refers to an entity who has transcended ignorance and attained enlightenment. Dharma, alternatively, signifies awareness, and Sangha signifies those who are on a path towards achieving the state of awakened awareness. The Sanskrit term Dharma, translated into Tibetan as Chö, may be understood to mean also "the law of nature". The initial stage of acquiring knowledge of Dharma is to comprehend the nature of impermanence. The initial stage of practice of Dharma is leading a life in accordance with the law of karma.
Impermanence
The reality of impermanence can be observed through two distinct perspectives: macro- and micro-impermanence. The former refers to the transitory nature of larger entities, whereas the latter pertains to the transient nature of smaller units. This concept is exemplified by Buddha's assertion that "all objects that come into being through the combination of causes and conditions are subject to impermanence". An object, such as a clay pot, is made up of a multitude of factors, including soil, water, the person who made it, and numerous instruments and heat to dry it. Similarly, a flower, a house, and a human being are all composed of numerous elements. To begin with, we can observe a single particle of a flower, which contains the tiniest part of an atom. This atom goes to the most subtle dimension, which cannot be divided but interacts with itself.
According to Buddhist philosophy, the impermanent reality is divided into three categories:
1. Form.
2. Consciousness.
3. Neither form nor consciousness compose phenomena (the impermanent abstract realities and collective realities).
Form is divided into six objects, which are the objects of the six faculties:
1. Object of the eye faculty, which includes shape and colour.
2. Object of the ear faculty, which includes sound.
3. Object of the nose faculty, which includes odor.
4. Object of the tongue faculty, which includes taste.
5. Object of the body faculty, which includes touch.
6. Object of the conscious faculty, an invisible and intangible form.
The concept of consciousness encompasses two distinct categories: the principal mind and mental factors.
The third category of the impermanence reality encompasses three subcategories: collective realities, sentient beings, and abstract phenomena.
All of the aforementioned phenomena are considered impermanent. The knowledge of such reality opens up a new understanding of Dharma, and the law of Nature.
The concept of the impermanence of phenomena must be studied, learned and reflected upon deeply through contemplation. Finally, through a profound concentration, one can gain the realization of a direct perception of the law of impermanence upon all phenomena composed of causes and conditions.
It is evident that the continuum is in a state of impermanence. This can be observed in the collapse of a structure such as a house, which represents the end of a physical life, or in the death of an individual, which represents the end of a conscious life. Both of these phenomena can be observed by ordinary observers and are therefore within their experience, which is considered to be the gross level of impermanence.
The continuum is also in a state of impermanence in the form of subtle and instantaneous changes. These changes can be observed within the context of a continuum, occurring over a certain time period, which could be considered as the subtle level of impermanence reality.
The phenomenon of instantaneous impermanence, such as the initial moment of the world environment, is not present in the following instant. However, our perception of the world is that it is the same, due to a similar phenomenon occurring in the subsequent moment. This phenomenon can be analogised to the continuous flow of water from a river, which appears to be the same throughout its length despite changes occurring in the water's composition over time.
Consequently, the world around us is in a state of constant flux, yet our perception of it is that it remains static, as our inability to observe changes prevents this from occurring. This phenomenon can be likened to a river which, despite undergoing continual changes to its composition throughout its course, appears to be the same at any given point in time.
This concept can be extended to our thoughts and the sound of a bell, which are also subject to a similar process of continuous change and impermanence. This process can be observed at different stages, from a gross level of changes, which are evident, to the most subtle level of changes, which are the most subtle impermanence. These observations can be made through logical reasoning, contemplation and meditation.
The same principle can be applied to the analysis of the impermanence of each of the five aggregates, which can extend to the examination of the vacuity of the self and the vacuity of phenomena.
Meditation
Buddha Sakyamuni explains that the concept of impermanence can be observed through nine analogous or illustrative examples that can be applied to all compound phenomena. These include the following comparisons: a star, a cataract, a candle flame, a mirage, a dewdrop, a water bubble, a dream, a lightning bolt and a cloud.
These realities create a direct perception of their transitory nature, which can be applied to the transformation of more enduring phenomena such as a house, which is solid and rigid. It can also be applied to the transformation of the mental continuum and other more subtle forms of impermanence.
The aforementioned examples facilitate a more profound comprehension of the transformation of things, particularly in terms of the visible manifestations of impermanence, such as the formation of water bubbles and the condensation of dew. These phenomena, which are readily apparent, serve to illustrate the transient and ephemeral nature of the world around us.
Those nine metaphorical symbols are also used to meditate on the selflessness and emptiness of self and phenomena.
All phenomena created by various causes and conditions, or the five aggregates can be seen as analogous to stars, only appear in the darkness, conventional mind, and therefore these are conventional truths. They then cease to appear in the light.
The five aggregates are perceived as a permanent entity by the mind obscured by ignorance. In contrast, the mind of wisdom, free from the darkness of ignorance, sees them as transient phenomena.
The mind obscured by ignorance perceives the five aggregates as permanent entities, but the mind enlightened by wisdom perceives them as transient phenomena. Consequently, the five aggregates can be seen as stars that exist only in ignorance and disappear when enlightened.
And these five aggregates themselves only exist in the eye of ignorance, conventional mind, because they are conventional truths, but to the eye of wisdom and ultimate mind they cease to appear because they aren't ultimate truth.
A meditation is a process comprising three distinct stages. The first stage is the cultivation of comprehension, which entails the accumulation of knowledge about the object. The second stage is contemplation, which involves the filtration of information and the attainment of a lucid comprehension or unmistaken knowledge of the object. The third and final stage is meditation, which entails the concentration of attention on the object in order to familiarize oneself with the knowledge gained and to achieve a state of union between the subject and the object. This results in the experience of the spiritual sentiment associated with such a state of being.
Vacuity of self
The subsequent question that arises is that of the identity of the individual or sentient being who is experiencing such spiritual sentiment. In this context, it is necessary to consider the concept of selflessness with regard to both persons and phenomena.
A straightforward approach to grasping this reality is to consider the nine illusory realities previously mentioned. These can be understood as metaphorical symbols of emptiness or selflessness. The self, or person, is not constituted by any of the five aggregates in isolation. However, the self, person, or I become manifest when all five are several of components brought together. Thus, the I, Self, or Person are constituted as a name given to their gathering or meeting, rather than as a singular entity. This is analogous to the way in which all existences exist in a similar manner, with a shared mode of identification. When searching for a singular entity within each component, the entity is not found.
However, when all components are in collaboration, the entity is revealed. This phenomenon can be likened to a star, which appears only in the darkness. Similarly, a bubble appears when there is turbulence. All of these phenomena are examples of reality that exists in a dependent nature and not as an independent reality.
The root of all illusion or samsaric experience is fundamental ignorance, which is an internal false concept of our consciousness that believes us to be a separate self-outside of our five aggregates or all the things we call mine, a vision of a separation between me and mines or my things. This false concept of I and me is seen as fundamental ignorance, which is the root of all confusion.
The fundamental ignorance is also referred to by various terms, including ego, attachment to self, and self-grasping attitude. These concepts play a significant role in our daily lives, influencing the way we act and perceive the world around us. When these attitudes become excessive, they can lead to egocentric actions that are burdensome to our hearts and minds.
The fundamental ignorance is also referred to by various terms, including ego, attachment to the self, and a self-grasping attitude. When these concepts play a significant role in the daily lives of individuals, influencing their actions and perceptions of the world, it becomes evident that they are a source of significant burden to the heart and mind, as well as being harmful to everything in one's vicinity.
Here the wisdom of realizing the emptiness of self or I is regarded as the Dharma's direct refuge or protection from the sufferings of samsara caused by the illusory view of fundamental ignorance. Such wisdom should be supported by the heart of compassion, an infinite resource of an energy that brings the light of wisdom to oneself and to others forever in the infinite Dharmadatu, the infinite spiritual space-time.
Conclusion
In essence, Buddhism can be defined as the cultivation of awareness of the present moment in the context of the transience of reality, with mindfulness and mental alertness, which enables one to live a life of harmony in the present and as the significant of life, which is nothing but life itself here and now. This awareness of the immeasurable compassion and the realization of the emptiness of the self allows one to live in constant awareness and leads to a realization of bhavana in samadhi of complete awareness.
This brief introduction to the reality of impermanence is dedicated to the joy and happiness of all sentient beings.
Geshe Gedun Tharchin
6th. June 2024
