Special Topics
A Brief Introduction to the Sutra on Impermanence
The Chinese version of the Sutra on Impermanence was translated by Ven. Yijing (義淨法師, 635-713 CE) at the Dafuxian Temple (大福先寺) in Luoyang, China. The sutra focuses on the truth of impermanence, which is manifested in aging, illness, and death, from which no one can escape. Therefore, the Buddha appeared in the world to expound the path to liberation for the sake of sentient beings.The Sutra on Impermanence is also known as the Three Passages (三啟), the Sutra of Three Passages (三啟經), the Sutra of the Buddha's Discourse on Impermanence (佛說無常經), the Sutra of Three Passages on Impermanence (三啟無常經), and the Sutra of the Buddha's Discourse of Three Passages on Impermanence (佛說無常三啟經), with "three passages" and "impermanence" as the key words, as can be seen in these different translations of the sutra title. Established by Bodhisattva Aśvaghoṣa, the three-passage format can be summarized as follows: appreciation for the Three Jewels, chanting the main body of the sutra, and dedicating merit while making vows. Impermanence, or the state of incessant change of all things, is one of the Three Seals of the Dharma (trilakṣaṇā dharmamudrā). Aging, illness, and death are visible and palpable representations of impermanence, which people find hard to accept and regard as unlovable, unglamorous, undesirable, and unappealing. Nonetheless, through elucidating impermanence with the phenomena of aging, sickness, and death, the Buddha exhorted everyone to learn to let go of their attachments to the physical body and to keep their lives simple and pure in order to cultivate their spirituality. As the verse in the sutra states, "All that has taken birth is bound to die. We suffer from the karma we created. Be diligent regarding our three types of karma. Ceaselessly cultivate merit and develop in wisdom."
In addition to its popularity during the Tang Dynasty, the Sutra on Impermanence regained attention among Buddhists in modern times when Master Hong Yi (弘一大師, 1880-1942) wrote the "Preface to the Sutra on Impermanence" (佛說無常經敘), which noted the seven benefits of reciting the sutra:
First, those who recite this sutra will deeply reflect on impermanence and thereby be diligent in their path to enlightenment;
Second, the text is concise yet profound, facilitating its recitation;
Third, the wonderful Dharma in this sutra is rare to access, with a purifying and far-reaching Brahma sound enabling those who hear it to feel delighted and joyful.
Fourth, in Chinese culture there are no established rituals for sutra chanting at funerals. Formulated in the Buddha's time, this sutra is suitable for chanting on such occasions.
Fifth, it is in accordance with what is stated in the precepts, and explains the Ten Righteous Actions (daśa-kuśala-karmāni).
Sixth, the Guideline for End-of-life Affairs (臨終方決) attached at the end of this sutra is most useful and essential. Pure land practitioners should read it meticulously, to understand the truths of suffering (duḥkha), emptiness (śūnyatā), impermanence (anitya), and no-self (anātman), in order to be reborn to the Land of Peaceful Nurturing (Western World of Ultimate Bliss), where the Dharma expounded is equally subtle and wonderful.
Seventh, born in this era of the decadent Dharma, being long past the time of noble beings, we should recite this sutra is as though one were personally encountering the beautiful and wholesome rules in the Buddha's time.
Second, the text is concise yet profound, facilitating its recitation;
Third, the wonderful Dharma in this sutra is rare to access, with a purifying and far-reaching Brahma sound enabling those who hear it to feel delighted and joyful.
Fourth, in Chinese culture there are no established rituals for sutra chanting at funerals. Formulated in the Buddha's time, this sutra is suitable for chanting on such occasions.
Fifth, it is in accordance with what is stated in the precepts, and explains the Ten Righteous Actions (daśa-kuśala-karmāni).
Sixth, the Guideline for End-of-life Affairs (臨終方決) attached at the end of this sutra is most useful and essential. Pure land practitioners should read it meticulously, to understand the truths of suffering (duḥkha), emptiness (śūnyatā), impermanence (anitya), and no-self (anātman), in order to be reborn to the Land of Peaceful Nurturing (Western World of Ultimate Bliss), where the Dharma expounded is equally subtle and wonderful.
Seventh, born in this era of the decadent Dharma, being long past the time of noble beings, we should recite this sutra is as though one were personally encountering the beautiful and wholesome rules in the Buddha's time.
Therefore, at the Dharma assembly for Elderly Ven. Yin Shun's (印順長老) passing, the Sutra on Impermanence was recited according to his will. At the farewell ceremony of former Vice President of Dharma Drum Institute of Liberal Arts (DILA) Aming Tu (杜正民), the Sutra on Impermanence was recited by attendees at the Dharma gathering for life education purposes, reminding us of the inevitability of impermanence, as manifested in "aging, illness and death."
Related articles:
The Sutra on Impermanence – The Teachings of Impermanence
Contemplation of the Mind in Practicing Four Foundations of Mindfulness
Living in Impermanence – Embrace Impermanence with an Even Mind
A Brief Introduction to the Sutra on Impermanence
Learning the Contemplation on Impermanence from the Masters – Master Class for Living with Impermanence
Resource: Issue 428 of Humanity Magazine (April 2019), Dharma Drum Publishing Corporation
Translation: Li Siang-ling
Editing: 可馨, Chang Chia-cheng (張家誠), Keith Brown