Difference between revisions of "The Buddhist Concept of Impermanence"
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Early [[Buddhism]] dealt with the problem of [[Impermanence]] in a very rationale [[manner]]. This {{Wiki|concept}} is known as [[Anicca]] in [[Buddhism]], according to which, [[Impermanence]] is an undeniable and inescapable fact of [[human existence]] from which [[nothing]] that belongs to this [[earth]] is ever free. | Early [[Buddhism]] dealt with the problem of [[Impermanence]] in a very rationale [[manner]]. This {{Wiki|concept}} is known as [[Anicca]] in [[Buddhism]], according to which, [[Impermanence]] is an undeniable and inescapable fact of [[human existence]] from which [[nothing]] that belongs to this [[earth]] is ever free. | ||
| − | [[Buddhism]] declares that there are five processes on which no [[human being]] has control and which none can ever | + | [[Buddhism]] declares that there are [[five processes]] on which no [[human being]] has control and which none can ever change. These [[five processes]] are namely, the process of growing old, of [[not falling]] sick, of dying, of [[decay]] of things that are perishable and of the passing away of that which is liable to pass. [[Buddhism]] however suggests that escape from these is possible and it's through [[Nirvana]]. |
| − | [[Hinduism]] also believes in the [[Impermanent]] nature of [[Life]]. But it deals with this problem differently. According to [[Hinduism]], [[Impermanence]] can be overcome by locating and uniting with the center of {{Wiki|permanence}} that [[exists]] within oneself. This center is the [[Soul]] or the [[self]] that is [[immortal]], {{Wiki|permanent}} and ever stable. | + | [[Hinduism]] also believes in the [[Impermanent]] [[nature]] of [[Life]]. But it deals with this problem differently. According to [[Hinduism]], [[Impermanence]] can be overcome by locating and uniting with the center of {{Wiki|permanence}} that [[exists]] within oneself. This center is the [[Soul]] or the [[self]] that is [[immortal]], {{Wiki|permanent}} and ever {{Wiki|stable}}. |
| − | According to [[Hinduism]], [[Atman]] is the fundamental [[Truth]] that [[exists]] in every [[being]], while at the microcosmic level it is [[Brahman]] who is the fundamental and [[supreme]] [[Truth]] of all [[existence]]. He who realizes [[Atman]] verily becomes [[Brahman]] and attains immortality. | + | According to [[Hinduism]], [[Atman]] is the fundamental [[Truth]] that [[exists]] in every [[being]], while at the [[microcosmic]] level it is [[Brahman]] who is the fundamental and [[supreme]] [[Truth]] of all [[existence]]. He who realizes [[Atman]] verily becomes [[Brahman]] and attains [[immortality]]. |
| − | The [[Buddha]] differed radically with this most fundamental {{Wiki|concept}} of [[Hinduism]] and in line with his preaching the early [[Buddhists]] did not believe in the [[existence]] of a {{Wiki|permanent}} and fixed [[reality]] which could be referred to as either [[God]] or [[soul]]. According to them what was apparent and verifiable about our [[existence]] was the continuous | + | The [[Buddha]] differed radically with this most fundamental {{Wiki|concept}} of [[Hinduism]] and in line with his preaching the early [[Buddhists]] did not believe in the [[existence]] of a {{Wiki|permanent}} and fixed [[reality]] which could be referred to as either [[God]] or [[soul]]. According to them what was apparent and verifiable about our [[existence]] was the continuous change it undergoes. |
| − | Thus early [[Buddhism]] declares that in this [[World]] there is [[nothing]] that is fixed and {{Wiki|permanent}}. Every thing is [[subject]] to | + | Thus early [[Buddhism]] declares that in this [[World]] there is [[nothing]] that is fixed and {{Wiki|permanent}}. Every thing is [[subject]] to change and [[alteration]]. "[[Decay]] is [[inherent]] in all component things," declared The [[Buddha]] and his followers accepted that [[existence]] was a flux, and a continuous becoming. |
| − | According to the teachings of The [[Buddha]], [[Life]] is comparable to a [[river]]. It is a progressive moment, a successive series of different moments, joining together to give the [[impression]] of one continuous flow. It moves from [[cause]] to [[cause]], effect to effect, one point to another, one state of [[existence]] to another, giving an outward [[impression]] that it is one continuous and unified movement, where as in [[reality]] it is not. The [[river]] of yesterday is not the same as the [[river]] of today. The [[river]] of this moment is not going to be the same as the [[river]] of the next moment. So does [[Life]]. It changes continuously, becomes something or the other from moment to moment. | + | According to the teachings of The [[Buddha]], [[Life]] is comparable to a [[river]]. It is a progressive [[moment]], a successive series of different moments, joining together to give the [[impression]] of one continuous flow. It moves from [[cause]] to [[cause]], effect to effect, one point to another, one [[state]] of [[existence]] to another, giving an outward [[impression]] that it is one continuous and unified {{Wiki|movement}}, where as in [[reality]] it is not. The [[river]] of yesterday is not the same as the [[river]] of today. The [[river]] of this [[moment]] is not going to be the same as the [[river]] of the next [[moment]]. So does [[Life]]. It changes continuously, becomes something or the other from [[moment]] to [[moment]]. |
[[File:5Wisdoms.jpg|thumb|250px|]] | [[File:5Wisdoms.jpg|thumb|250px|]] | ||
| − | Take for example the [[Life]] of an {{Wiki|individual}}. It is a [[fallacy]] to believe that a [[person]] would remain the same [[person]] during his entire [[Life]] [[time]]. He changes every moment. He actually [[lives]] and [[dies]] but for a moment, or [[lives]] and [[dies]] moment by moment, as each moment leads to the next. A [[person]] is what he is in the context of the [[time]] in which he [[exists]]. It is an [[Illusion]] to believe that the [[person]] you have seen just now is the same as the [[person]] you are just now [[seeing]] or the [[person]] whom you are [[seeing]] now will be the same as the [[person]] you will see after a few moments. | + | Take for example the [[Life]] of an {{Wiki|individual}}. It is a [[fallacy]] to believe that a [[person]] would remain the same [[person]] during his entire [[Life]] [[time]]. He changes every [[moment]]. He actually [[lives]] and [[dies]] but for a [[moment]], or [[lives]] and [[dies]] [[moment]] by [[moment]], as each [[moment]] leads to the next. A [[person]] is what he is in the context of the [[time]] in which he [[exists]]. It is an [[Illusion]] to believe that the [[person]] you have seen just now is the same as the [[person]] you are just now [[seeing]] or the [[person]] whom you are [[seeing]] now will be the same as the [[person]] you will see after a few moments. |
| − | Even from a [[scientific]] point of [[view]] this is true. We know cell divisions take place in each [[living being]] continuously. Old cells in our [[bodies]] [[die]] and yield place continuously to the new ones that are forming. Like the waves in a sea, every moment, many [[thoughts]] arise and [[die]] in each {{Wiki|individual}} . {{Wiki|Psychologically]] and {{Wiki|physically}} he is never the same all the [[time]]. Technically speaking, no {{Wiki|individual}} is ever composed of the same amount of [[energy]]. [[Mental]] stuff and cellular material all the [[time]]. He is [[subject]] to | + | Even from a [[scientific]] point of [[view]] this is true. We know cell divisions take place in each [[living being]] continuously. Old {{Wiki|cells}} in our [[bodies]] [[die]] and yield place continuously to the new ones that are forming. Like the waves in a sea, every [[moment]], many [[thoughts]] arise and [[die]] in each {{Wiki|individual}} . {{Wiki|Psychologically]] and {{Wiki|physically}} he is never the same all the [[time]]. Technically {{Wiki|speaking}}, no {{Wiki|individual}} is ever composed of the same amount of [[energy]]. [[Mental]] stuff and cellular material all the [[time]]. He is [[subject]] to change and the change is a continuous {{Wiki|movement}}. |
| − | [[Impermanence]] and | + | [[Impermanence]] and change are thus the undeniable [[truths]] of our [[existence]]. What is {{Wiki|real}} is the [[existing]] [[moment]], the {{Wiki|present}} that is a product of the {{Wiki|past}}, or a result of the previous [[causes]] and [[actions]]. Because of [[Ignorance]], an ordinary [[Mind]] conceives them all to be part of one continuous [[reality]]. But in [[Truth]] they are not. |
| − | The various stages in the [[Life]] of a man, the childhood, the adulthood, the [[old age]] are not the same at any given [[time]]. The child is not the same when he grows up and becomes a young man, nor when the latter turns into an old man. The seed is not the [[tree]], though it produces the [[tree]], and the fruit is also not the [[tree]], though it is produced by the tree. | + | The various stages in the [[Life]] of a man, the childhood, the adulthood, the [[old age]] are not the same at any given [[time]]. The child is not the same when he grows up and becomes a young man, nor when the [[latter]] turns into an old man. The seed is not the [[tree]], though it produces the [[tree]], and the fruit is also not the [[tree]], though it is produced by the [[tree]]. |
| − | The {{Wiki|concept}} of [[Impermanence]] and continuous becoming is central to early [[Buddhist teachings]]. It is by becoming aware of it, by observing it and by [[understanding]] it, one can find a suitable remedy for the [[sorrow]] of [[human]] [[Life]] and achieve [[Liberation]] from the process of [[Anicca]] or [[Impermanence]]. | + | The {{Wiki|concept}} of [[Impermanence]] and continuous becoming is central to early [[Buddhist teachings]]. It is by becoming {{Wiki|aware}} of it, by observing it and by [[understanding]] it, one can find a suitable remedy for the [[sorrow]] of [[human]] [[Life]] and achieve [[Liberation]] from the process of [[Anicca]] or [[Impermanence]]. |
{{R}} | {{R}} | ||
[http://www.urbandharma.org/udharma8/imperm.html www.urbandharma.org] | [http://www.urbandharma.org/udharma8/imperm.html www.urbandharma.org] | ||
Latest revision as of 14:32, 27 November 2023
Early Buddhism dealt with the problem of Impermanence in a very rationale manner. This concept is known as Anicca in Buddhism, according to which, Impermanence is an undeniable and inescapable fact of human existence from which nothing that belongs to this earth is ever free.
Buddhism declares that there are five processes on which no human being has control and which none can ever change. These five processes are namely, the process of growing old, of not falling sick, of dying, of decay of things that are perishable and of the passing away of that which is liable to pass. Buddhism however suggests that escape from these is possible and it's through Nirvana.
Hinduism also believes in the Impermanent nature of Life. But it deals with this problem differently. According to Hinduism, Impermanence can be overcome by locating and uniting with the center of permanence that exists within oneself. This center is the Soul or the self that is immortal, permanent and ever stable.
According to Hinduism, Atman is the fundamental Truth that exists in every being, while at the microcosmic level it is Brahman who is the fundamental and supreme Truth of all existence. He who realizes Atman verily becomes Brahman and attains immortality.
The Buddha differed radically with this most fundamental concept of Hinduism and in line with his preaching the early Buddhists did not believe in the existence of a permanent and fixed reality which could be referred to as either God or soul. According to them what was apparent and verifiable about our existence was the continuous change it undergoes.
Thus early Buddhism declares that in this World there is nothing that is fixed and permanent. Every thing is subject to change and alteration. "Decay is inherent in all component things," declared The Buddha and his followers accepted that existence was a flux, and a continuous becoming.
According to the teachings of The Buddha, Life is comparable to a river. It is a progressive moment, a successive series of different moments, joining together to give the impression of one continuous flow. It moves from cause to cause, effect to effect, one point to another, one state of existence to another, giving an outward impression that it is one continuous and unified movement, where as in reality it is not. The river of yesterday is not the same as the river of today. The river of this moment is not going to be the same as the river of the next moment. So does Life. It changes continuously, becomes something or the other from moment to moment.
Take for example the Life of an individual. It is a fallacy to believe that a person would remain the same person during his entire Life time. He changes every moment. He actually lives and dies but for a moment, or lives and dies moment by moment, as each moment leads to the next. A person is what he is in the context of the time in which he exists. It is an Illusion to believe that the person you have seen just now is the same as the person you are just now seeing or the person whom you are seeing now will be the same as the person you will see after a few moments.
Even from a scientific point of view this is true. We know cell divisions take place in each living being continuously. Old cells in our bodies die and yield place continuously to the new ones that are forming. Like the waves in a sea, every moment, many thoughts arise and die in each individual . {{Wiki|Psychologically]] and physically he is never the same all the time. Technically speaking, no individual is ever composed of the same amount of energy. Mental stuff and cellular material all the time. He is subject to change and the change is a continuous movement.
Impermanence and change are thus the undeniable truths of our existence. What is real is the existing moment, the present that is a product of the past, or a result of the previous causes and actions. Because of Ignorance, an ordinary Mind conceives them all to be part of one continuous reality. But in Truth they are not.
The various stages in the Life of a man, the childhood, the adulthood, the old age are not the same at any given time. The child is not the same when he grows up and becomes a young man, nor when the latter turns into an old man. The seed is not the tree, though it produces the tree, and the fruit is also not the tree, though it is produced by the tree.
The concept of Impermanence and continuous becoming is central to early Buddhist teachings. It is by becoming aware of it, by observing it and by understanding it, one can find a suitable remedy for the sorrow of human Life and achieve Liberation from the process of Anicca or Impermanence.
