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Impermanence (Buddhism)
Doctrine of Buddhism From Wikipedia, the free encyclopedia
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Impermanence, called anicca in Pāli and anitya in Sanskrit, appears extensively in the Pali Canon[1] as one of the essential doctrines of Buddhism.[1][2][3] The doctrine asserts that all of conditioned existence, without exception, is "transient, evanescent, inconstant".[1]
Anicca is one of the three marks of existence—the other two are dukkha (suffering or unsatisfactory) and anatta (without a lasting essence).
Anicca is in contrast to nirvana, the reality that is nicca, or knows no change, decay or death.[1]
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In the marks of existence
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Perspective
Anicca is understood in Buddhism as the first of the three marks of existence (trilakshana), the other two being dukkha ('unease', from dushta, "standing unstable") and anatta (non-self, non-soul, no essence).[2][3][4][5] It appears in Pali texts as, "sabbe sankhara anicca, sabbe sankhara dukkha, sabbe dhamma anatta", which Szczurek translates as, "all conditioned things are impermanent, all conditioned things are painful, all dhammas are without Self".[6]
All physical and mental events, states Buddhism, come into being and dissolve.[1][7][8][9] Human life embodies this flux in the aging process, the cycle of repeated birth and death (Samsara), nothing lasts, and everything decays. This is applicable to all beings and their environs, including beings who have reincarnated in deva (god) and naraka (hell) realms.[10][11]
Everything, whether physical or mental, is a formation (Saṅkhāra), has a dependent origination and is impermanent. It arises, changes and disappears.[12][13] According to Buddhism, everything in human life, all objects, as well as all beings whether in heavenly or hellish or earthly realms in Buddhist cosmology, is always changing, inconstant, undergoes rebirth and redeath (Samsara).[10][11]
Association with anatta
Anicca is intimately associated with the doctrine of anatta, according to which things have no essence, permanent self, or unchanging soul.[14][15] Understanding anicca and anatta are steps in the Buddhist's spiritual progress toward enlightenment.[8][16][17]
Association with dukkha
Impermanence is a source of dukkha. The Buddha taught that because no physical or mental object is permanent, desires for or attachments to either causes suffering (dukkha).
Rupert Gethin on Four Noble Truths says:[18]
As long as there is attachment to things that are
unstable, unreliable, changing and impermanent,
there will be suffering –
when they change, when they cease to be
what we want them to be.
(...)
If craving is the cause of suffering, then the cessation
of suffering will surely follow from 'the complete
fading away and ceasing of that very craving':
its abandoning, relinquishing, releasing, letting go.
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Annica In Everyday Life
One of the most important aspects of annica is its use in ordinary life. People often react with panic, denial, or grief when facing change- whether its a parent's illness, the end of a relationship, or even something small like a seat becoming uncomfortable. However, it becomes apparent that suffering from change usually isn't about the change itself, rather, its about clinging to what is pleasant and resisting loss.[19] Using annica in everyday life involves cultivating a different kind of awareness where instead of meeting change with resistance, one meets it with presence.[20] Many people don't want to face the truth that they are too attached to pleasant things that they can enjoy through the senses. But these things don't truly bring happiness.[21]
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References
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