Contemplating Impermanence 2 »
Drop of Dhamma Delight!


False perception of permanence arises from conceiving apparent continuity:


Buddha once said: Aniccānupassanam bhāvento niccasaññam pajahati...
When developing the contemplation of Impermanence (Anicca),
one gradually overcomes the false perception of permanence...

One cannot easily observe the characteristic of impermanence, since it is obscured and
concealed by apparent continuity: Mind falsely conceives: "This is the same as it was before..."
One then wrongly perceives all psycho-physical phenomena as existing permanently, and not
correctly as a perpetual sequence of discrete momentary states ever arising and ceasing...

The stage of Viewing:
By training one can observe the solidity, fluidity, heat and motion within one's own body,
or externally as changing states by noting their beginning, middle, and end.
Examples: Noting the beginning, middle, and end of the breath coming in or going out!
Noting the beginning, middle, and end of each step, when walking back and forth!
Noting the beginning, middle, and end of each thought, whenever thinking!

The stage of Comprehending:
One then comprehends this breath, this materiality is not the same from moment to moment.

Nor is any other solidity, fluidity, heat, or any motion, the same from moment to moment...
Nor is any observing mind, thought, or any mental state, the same from moment to moment...
Whether internally or externally: All this is only discrete states always arising and ceasing...
Such cannot ever be lasting happiness... Such cannot be regarded as an essentially same self...
Such change is therefore suffering. Such transience is thus no-self, and neither-me-nor-mine.

The stage of Gaining the crucial and all-important Insight:
By observing wisely and repeatedly one thus understands, that all formations, all phenomena,
and all conditioned constructions inherently are permeated with the 3 characteristics of:
1: Impermanence (Anicca), 2: Suffering (dukkha), and 3: Selflessness (anatta)...
Insight dawns when noting, and knowing the Dissolution of all phenomena (bhanga-ñāna),
which gives rise to noting, and knowing the Danger within all existence (ādinava-ñāna)...
By noting this impermanence of all internal form, feeling, perception, mental construction
and consciousness, one can generalize, and extend this observed impermanence to also be
dominant in all external form, feeling, perception, mental construction, and consciousness.
One can furthermore infer, that all phenomena in the past was impermanent, and so also
will all phenomena in the future be impermanent. This expands and matures the comprehension.

The result of contemplating Impermanence is absence of distortion (vipallāsa):
The false perception of permanence actually comes from an -a priori- false conceptual notion:
"All phenomena are permanent, and endures as the same from moment to moment..."
This distortion of perception (sañña-vipallāsa) - arisen from ignorance - then by repetition
moreover distorts thinking (citta-vipallāsa), which then later solidifies into a distortion of
also view (ditthi-vipallāsa): One then perceives, thinks and views: "Formations are all lasting!"
This false conviction have been reified, and reinforced through an immense number of events
of existence, since a indiscernible beginning, and is thus deeply ingrown, and imbedded in mind.
However this triple distortion of perception, thinking, and viewing can be broken all down by a
repeated reasoned observation of, and reflection on this universal aspect of impermanence...

This requires rationally directed attention (yoniso manasikāra) and clear comprehension
which leads to knowing and regarding all formations with an enjoyable

and imperturbable equanimity... (sankhara-upekkhā-ñāna)...


More on this universal impermanence, inconstancy, and inevitable Transience (Anicca):
Anicca (Impermanence) According to Theravada Buddhism  (Bhikkhu ñanamoli)

All things break apart.. Nothing is thus worth clinging to...

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