Learning the Contemplation on Impermanence from the Masters

 Master Class for Living with Impermanence
 
Impermanence is a reality known to all, but why do we still feel distressed when it strikes? Let us learn from the teachings of Ajahn Chah, Thích Nhất Hạnh, His Holiness the Dalai Lama, and Master Sheng Yen, on how to look through the incessant change of everything and recognize the reality, amidst the arising and ceasing of lives, and the transient ups and downs along its course. Learning and applying their ways to approach impermanence can help us leave suffering behind and attain happiness while cultivating our wisdom.
 
 
 
Meditation Master, Ajahn Chah (1918 - 1992)
Impermanence, Dharma as what it is
 
The way I practice meditation is not very complicated—just this. This is what it all comes down to: "it's uncertain." Everything meets at this point.
– Excerpt from Everything Arises, Everything Falls Away by Ajahn Chah
 
Ajahn Chah often taught his disciples that: when you like something, you should reflect that it's uncertain; when you dislike something, you should reflect that it's uncertain, as well. Everything, from our thoughts to the external world, is in constant flux, constantly changing, subject to arising and perishing. Whatever dharma (phenomenon) that arises—whether it is gain or loss, good or bad, pain or pleasure – just tell ourselves: "This is impermanent and uncertain." As Ajahn Chah emphasized, "At all times, it is impermanence that rules. This is the only thing that is permanent." This is how the wise sees things, as well as the key to developing wisdom.
 
However, most people do not think this way. Ajahn Chah told a story about a Supreme Patriarch of Thailand and a beautiful teacup he received during his trip to China. He loved the teacup so much that he was constantly worrying about how not to break it. This anxiety stuck to him at all times and became his worst fear. It was only until some time later, when a novice monk accidentally broke the cup, that the Supreme Patriarch finally relieved the years-long burden. "Ah, relief at last!" He realized how his fear over these years had caused him grave pain and distress, due to his attachment in the mind.
 
Ultimately, it is not impermanence that brings us suffering, but rather our mindset in the face of impermanence. It is like what most people think when falling sick: "I don't want to die, please! I hope I can get better soon." Ajahn Chah pointed out how this is a wrong way of thinking that brings us suffering, since both good and poor health conditions are impermanent. Given this fact, what mentalities can help us cease suffering? "If I can recover from the illness, then I will; if I cannot, then so be it." Wrong ways of thinking like these– such as the yearning for recovery, the fear of death, the wish for things to remain unchanged forever, and desire to avoid suffering – will only keep us trapped in suffering.
 
Therefore, the remedy to wrong thinking is to have the Right View—recognizing the reality that all things are impermanent, unsatisfactory, and lacking an unchanging self. This way, we can further cultivate the Right Mindfulness and the Right Samadhi. Before various phenomena and thoughts get to take control of our mind, we should proactively stop the development of "craving" and "grasping" that are expressed in the subsequent responses and actions such as love, hate, acceptance, and rejection. Only then can we safeguard our mind from being inflicted with suffering and thereby develop in wisdom. "Where suffering exists is precisely where non-suffering is going to arise. It ceases at where it arises."
 
 
Reference: Chinese edition of Everything Arises, Everything Falls Away (無常); Chinese edition of The Collected Teachings of Ajahn Chah (阿姜查的禪修世界第三部「慧」); Chinese edition of Food For The Heart (心靈的資糧)
 
 
 
Meditation Master Thích Nhất Hạnh (1926 - 2022)
Living in the present moment, where impermanence makes rebirth possible
 
Dear Buddha, I repent to you for my wrong way of thinking. Although I know that all things are impermanent, and although I have been able to speak eloquently about the impermanence of all phenomena, I still act as if all things would stay unchanged. I know that my body is constantly changing, with the cells forming and perishing incessantly. But sometimes I still view myself as my self, believing that I am the same person today as I was yesterday...
– Excerpt from Touching the Earth: Intimate Conversations with the Buddha by Master Thích Nhất Hạnh
 
Even though many people are intellectually aware of and accept the truth of impermanence, they still act and think as though they all had an eternal "self" due to their long entrenched habits. As Thích Nhất Hạnh pointed out, this is because people rarely keep themselves constantly aware of impermanence in their daily lives. As a result, they tend to follow their habitual thinking and act accordingly. Only by constantly observing impermanence and being clearly aware of the fact and everything—including ourselves—is changing all the time, can we recognize that there is no eternal self, or the truth of "no self," and thus transform our deeply hidden attachment to ego.
 
Nevertheless, the reality of impermanence still makes many feel pain and lament. Therefore, Thích Nhất Hạnh often reminded people of the positive side of impermanence: "It is thanks to the impermanence in all things that everything is possible, including the birth of life itself!" Each instant of arising and perishing, including every single moment of change and transformation, represents a rebirth. Therefore, impermanence also brings about countless opportunities for a fresh rebirth.
 
As long as we return to the present at all times, we'll realize that every moment is a brand-new moment. At any time and place, just bring our wandering mind back to the present. Be clearly aware of our every step, every sitting meditation session, and even every bite and breath we take. Right at this very moment, we're experiencing birth and death concurrently. Therefore, if we want to lead our life to a better direction, we must make good use of each rebirth occurring at every moment, allowing happiness, love, and beauty to be reborn and nourished. Meanwhile, do not let ignorance, anger, and suffering of the previous moment be reborn with it. With such awareness and practice, we'll have countless rebirths every day as we seize each present moment. Countless rebirths indicate countless opportunities for us to correct the wrong in our physical, verbal, and mental activities. By doing so, not only can we reduce our own affliction and distress, but we can gradually bring brightness, freedom, and joy to the world.
 
Reference: Chinese edition of Touching the Earth: Intimate Conversations with the Buddha (接觸大地――與佛陀的親密對話); Chinese edition of The Miracle of Mindfulness (正念的奇蹟); Chinese edition of No death, no fear (你可以不怕死); Chinese edition of Peace Is Every Step (橘子禪)
 
 
 
Master Sheng Yen (1930 - 2009)
Applying the "Four Steps for Handling a Problem" to cultivate no-self in the face of all situations
 
In the face of any issue, it is useless to run away from it. Immersing in sadness will only make the situation worse. At this point, the only option is to face it, accept it, deal with it, and let go of it. This is the spirit of "facing the reality to see it through." There is also a parable in the Buddhist scriptures that tells us: when the body has already been struck by an arrow, do not let the mind take another one; otherwise, we are doubling the harm.
– Excerpt from Taiwan, Keep it Up (台灣，加油) by Master Sheng Yen
 
The earth is fragile and constantly exposed to danger—and so it is with human life as well. Unexpected occurrences of natural and man-made disasters and accidents always remind us that impermanence is never far away from us. In fact, the Eight Sufferings—birth, aging, sickness, death, being parted from what we love, being unable to get what we want, being forced to be associated with what we dislike and hate, and the raging blaze of the five aggregates—are all closely associated with impermanence. Therefore, Master Sheng Yen taught that we ought to recognize the fact that all worldly phenomena are impermanent, and apply the "Four Steps for Handling a Problem" to deal with them.
 
Master Sheng Yen further pointed out that all phenomena are created by different causes and factors working together. As the saying goes, "Phenomena arise and perish through causes and conditions." As such, there is no need to be so excited about and proud of anything we have achieved, because it depends on not only personal factors, but also the convergence of various causes and conditions. Similarly, when something bad happens, it also reflects the causes and conditions of the moment. Thus, as indicated in Discourse 470 of the Saṃyukta Āgama, on top of the first arrow that strikes us, fretting over it is like allowing another arrow to shoot us. The correct way to deal with this situation is stated in Discourse 221 of the Madhyama Āgama: when shot by an arrow, what one should do is immediately pull out the arrow and treat the wounds, rather than wasting time to probe into the background of the person who shot the arrow, or the material of the arrow. "When something inevitable is going to happen, just let it be! We can solve the problem by simply accepting it." By applying the "Four Steps for Handling a Problem" as a principle, we'll be able to handle things with wisdom and treat people with care and compassion. In doing so, we'll realize that the adversities in life are actually contributory factors in disguise that we should be grateful for.
 
"Pleasure will come along with pain, and birth is inseparable from death." Therefore, whether in favorable situations or not, we must treat whatever we encounter with tenderness and enduring patience. Everything will be past like a bird traveling through the air without leaving a trace. This mentality will help us transcend our self-centered ego and emotional attachment concerning good or bad, gain and loss, and realize the wisdom of no-self (anātman). This is why Master Sheng Yen said, "Face it, accept it, deal with it, and let it go. This is how one's skills of Chan practice can function in everyday life, in addition to describing the attitude for Chan practice marked by the non-duality of concentration and wisdom."
 
Reference: Chinese edition of Taiwan, Keep it Up (台灣，加油); Chinese edition of A Journey of Learning and Insight (抱疾遊高峰); Chinese edition of Master Sheng Yen on Silent Illumination Practice (聖嚴法師教默照禪); Chinese edition of The Treasure of Our Own: A Vernacular Translation of and Commentary on the Tathagatagarbha Sutra (自家寶藏—如來藏經語體譯釋)
 
 
 
His Holiness the Dalai Lama (1935 - )
The contemplation on death to invoke keenness to practice
 
I contemplate on how causes and conditions converge and merge, as well as the fragility of phenomena. Then I snap my fingers, with the momentary sound of the snap signifying impermanence. I remind myself that I will soon descend from my high throne. All sentient beings, no matter how long they live, will eventually die...
– Excerpt from Advice on Dying: And Living a Better Life by His Holiness the Dalai Lama
 
Regarding death, in his book Advice on Dying: And Living a Better Life, His Holiness the Dalai Lama introduced the "three roots, nine causal attributes, and three ascertained solutions" to do with the practice of "mindfulness of death" noted in The Great Treatise on the Stages of the Path to Enlightenment. That is, the three fundamental reflections, nine reasons, and three decisions regarding death.
 
The first fundamental reflection: contemplating the inevitability of death
Reason 1: Death is definite, and cannot be avoided;
Reason 2: Our life span cannot be extended and grows ever shorter;
Reason 3: Even when we are alive, there is little time to practice.
So the first decision: I must practice.
 
The second fundamental reflection: contemplating the uncertainty of death
Reason 1: We are uncertain about our life span;
Reason 2: The causes of death are many while the causes of life are few;
Reason 3: The human body is extremely fragile.
These lead to the second decision: I must practice right now.
 
The third fundamental reflection: contemplation that at the time of death, nothing helps except for what the Dalai Lama calls "transformative practice."
Reason 1: At the time of death, our friends are no help;
Reason 2: At the time of death, our wealth is no help;
Reason 3: At the time of death, our body is no help.
These lead to the third decision: I will practice non-attachment to all of the wonderful things in this life.
 
Everyone knows that we are bound to die one day. However, as His Holiness the Dalai Lama pointed out, most of us tend to believe that death is not going to happen to us right now, and such a mentality compromises our alertness. Therefore, it is important to keep reminding ourselves of the fact that "death can happen at any time." In the face of death, nothing can help but our practice. Therefore, it is essential to just start practicing. Only through sincere and earnest practice can we retain calmness of mind, with less greed, aversion, distress, and fear in the face of death.
 
This is because in our practice, we will become more aware of dependent arising (pratītyasamutpāda) and realize that everything is closely connected, thereby relating to the suffering of others. This way, our compassion will spontaneously emerge, and our mind will be in calm and peace even in the face of death. "Thus, even if we are going to die tonight, we will have no regrets."
 
Reference: Chinese edition of Advice on Dying: And Living a Better Life (達賴生死書); Chinese edition of Wisdom (慈悲); Chinese edition of The Wisdom of Compassion: Stories of Remarkable Encounters and Timeless Insights (慈悲――達賴喇嘛的人生智慧);Chinese edition of Becoming Enlightened (開心――達賴喇嘛的快樂學)



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: Keith Brown, Chang Chia-cheng (張家誠)