'Anicca' or 'Impermanence'

Image by Bhikkhu Samahita on http://what-buddha-said.net

Give an account of the word “impermanent”.

The word “impermanent” is not, of itself, difficult to understand. For example, it may be defined in the dictionary as “not lasting or durable; inconstant; not permanent; not indefinitely remaining unchanged”.

Our commonsense experience of the world illustrates this phenomenon regularly - we age, we get sick, objects we purchase breakdown, food turns rotten, friends move, jobs are lost, and so on. Nothing we seem to experience remains unchanged or permanent. This is often the source of our dissatisfaction with the world, as we try desperately to hold on to something permanent, something giving lasting pleasure, or we catch a glimpse of the possibility that we ourselves are also impermanent.

However, it is in Buddhist teaching that the word “impermanent” (anicca) takes on a deeper, more significant meaning. Here it represents one of the three features of existence, or the world of experience. In Buddhism, anicca is basic to all conditioned phenomena, a natural law. It does not involve metaphysics or mysticism, but is an empirical theory which can be investigated and analysed in an unbiased way. Anicca is the basis of the whole of Buddhist philosophy and ethics.

The Buddha gives us this explanation: “Impermanent indeed are the compounded things; they are of the nature of arising and passing away. Having come into being, they cease to exist. Hence their pacification is tranquillity.”

This law indicates that it is the nature of all compounded things to arise (come into existence), decay or change constantly, and to pass away (dissolve or cease). Further, behind the arising and ceasing there is no unchanging substance. This shows a link with anatta (no-self) previously discussed. Since there is no satisfaction to be had in clinging to impermanent things, there is a further link to dukkha (suffering), the third mark of existence. If you're seeking a dependable basis for long-term happiness and ease, anything inconstant will obviously be stressful - like trying to relax in an unstable chair whose legs could break at any time.

Before we conclude that anicca simply provides further evidence of a pessimistic approach to life by Buddhism, there are three additional aspects which should be considered.

Firstly, our goal for emancipation, nibbana, is actually unconditioned, unlike all compounded things. This means that it is beyond both permanency and impermanency.

Secondly, we can meditate on anicca as part of the process of changing and perfecting ourselves and our actions. If we were incapable of change, we would have no way to improve or reach nibbana. By carefully examining our desires and cravings in light of the three characteristics - to see exactly how they're inconstant, stressful, and not-self - we become less inclined to keep on producing and consuming them.

Finally, change can be a positive thing. It can promote growth, progress and creativity. Knowing that life is impermanent provides the opportunity to make peace and remove pride; knowing poverty is impermanent makes us rich; and knowing sickness and all other difficulties are impermanent means there will be recovery.

(Written by Gregory Quinlivan for a course entitled 'Early Buddhism Basic Doctrines' in 2009 through the International Buddhist College, Thailand.)

Two Strands in Meditation Practice

By concentrating on a single object, samatha meditation aims at developing calmness, serenity and tranquillity. Other forms, usually called vipassanâ meditation, aim at gaining insight into the nature of existence. All of these developments result from a balanced meditation practice, since tranquil concentration is indispensable to the penetrative understanding of “the impermanency, unsatisfactoriness and impersonality of all material and mental phenomena of existence” (by Ven. Nyanatiloka).

The mental states (jhânas) which arise from samatha meditation offer a joyful path to the meditator. The initial technique will involve mindfulness of breathing (anapanasati) which builds greater calm and serenity. Then we move to cultivating the brahmaviharas (sublime abiding) of loving-kindness, compassion, appreciative joy, and equanimity using a series of inter-related techniques which are also part of the samatha grouping.

Seen as uniquely Buddhist, vipassanâ gives one the ability, through one’s own efforts, to see that all things are impermanent (anicca), basically unsatisfactory (dukkha) and not-Self (anatta). This insight means we no longer need to rely on others or scriptures, but know for ourselves. Two techniques will be explored. The first is clearly seeing the arising and ceasing of feelings through bodily observation, and the other is bringing the same clarity and mindfulness to all phenomena of which we become aware.

The Pali Canon notes “when one practices samatha followed by vipassanâ, the path arises”. This means that it is valuable to work with both approaches, as the Buddha’s own example shows.

Finally, one should not let meditation work end on the cushion. The benefits of the practice should flow into our lives and relationships. Our actions will become more informed by kindness, respect and compassion, and our daily activities will become more balanced and appropriate to the reality of our situation.