Thành trụ hoại diệt là gì năm 2024

Theo thuyết của nhà Phật, thì đó là 4 giai đoạn của cuộc đời mà ai cũng phải trải qua. Sinh, Trụ, Hoại, Diệt là định luật của Tạo Hoá, không có cách chi thay đổi được. Cây cối đâm chồi nảy lộc vào muà xuân, xanh tốt xum xuê trong mùa hè, lá héo vàng vào mùa thu, đến mùa đông thì lá vàng rơi rụng, chỉ còn trơ trụi cành cây. Rồi tới mùa xuân năm sau, cây lại đâm chồi nảy lộc. Cái chu kỳ sinh, trụ, hoại, diệt cứ tiếp nối nhau, không ngưng nghỉ.

Ðời người là bể trầm luân, cõi thế gian đầy những ưu tư phiền não. Vạn vật đều bị chi phối bởi luật vô thường. Vừa mới sinh ra cất tiếng khóc oa oa chào đời. Rồi lớn lên, bước vào đời với bao nhiều mộng đẹp. Thoắt một cái, mái tóc đã điểm sương, mắt đã mờ, lưng đã mỏi, 2 chân đã chậm chạp. Rồi cuối cùng, là hai tay buông xuôi, đi vào lòng đất, bỏ lại trên thế gian tất cả các thứ mà cả đời phải bôn ba vất vả mới làm ra được.

Ðời người như giấc mộng. Người ngoại quốc cũng có câu: Life is too short (cuộc đời quá ngắn). Thế mà, con người ta khi còn sức khoẻ thì mải mê kiếm tiền, lo củng cố địa vị, danh vọng, không có thì giờ để hưởng đời đúng nghĩa. Cũng ít ai sửa soạn tâm tư để đón nhận những cái vô thường của tuổi già. Ðến khi mái tóc đã điểm sương, da đã nhăn, mắt đã mờ, chân đã chậm thì mới giật mình, rồi buồn phiến, thất vọng, nuối tiếc. Khi đó, bao nhiêu tiền của cũng trở thành vô dụng. Ăn uống thì phải kiêng thứ này, cữ thứ kia vì đường lên cao, cholesterol lên cao. Ăn đồ cứng không được vì hàm răng cái rụng, cái lung lay. Ði chơi xa thì không dám vì sức khoẻ kém, đầu gối đau nhức. Nghe nhạc, xem phim cũng không được vì tai đã nghễng ngãng, mắt đã kèm nhèm.

Người Việt Nam mình vốn cần kiệm, chăm làm, chắt bóp để có của ăn của để. Làm việc thì liên miên quên cả cuối tuần, bất kể ngày lễ hay ngày tết. Làm thì nhiều mà ít dám vui chơi hưởng thụ như người Âu Mỹ. Suốt đời cặm cụi, ăn nhịn để dành, mua cái nhà cái cửa để một mai khi chết thì để lại cho con cháu. Sống như vậy quả là thiệt thòi. Người xưa đã nói:

Một năm được mấy tháng xuân

Một đời phỏng được mấy lần vinh hoa

Và

Chẳng ăn, chẳng mặc, chẳng chơi

Bo bo giữ lấy của trời làm chi

Bảy mươi chống gậy ra đi

Than thân rằng thuở đương thì chẳng chơi.

Con người có tham vọng, có nhu cầu nên mới bon chen. Suốt đời cứ miệt mài lo tìm kiếm những thứ vô thường mà quên mất chữ “nhàn”. Những thứ vô thường này là nguyên nhân đưa đến lo âu, căng thẳng, mất ăn, mất ngủ. Và nếu kéo dài có thể đưa đến bệnh tâm thần:

Ông Cả ngồi trên sập vàng

Cả ăn, cả mặc, lại càng cả lo

Ông bếp ngồi cạnh đống tro

Ít ăn, ít mặc, ít lo, ít làm.

Hoặc là

Ðời người sống mấy gang tay

Hơi đâu cặm cụi cả ngày lẫn đêm.

Hoặc là

Ăn con cáy, đêm ngáy o...o

Còn hơn ăn con bò, mà lo mất ngủ.

Người xưa tuổi thọ kém, ngay tới vua chúa cũng chỉ sống tới khoảng 50 tuổi. Tới 60 tuổi đã ăn mừng “lục tuần thượng thọ”. Còn tới 70 tuổi, thì thực là hiếm hoi. Bởi vậy mới có câu: “Nhân sinh thất thập cổ lai hy” (tức là, người ta có mấy ai mà sống được tới 70).

Ngày nay, nhờ khoa học tiến bộ, con người được sống trong điều kiện vật chất vệ sinh, và thoải mái hơn. Những phát minh của ngành Y, Dược đã giúp nhân loại vượt qua được các bệnh hiểm nghèo, mà người xưa kêu là bệnh nan y như bệnh lao, bệnh phong cùi, bệnh suyễn. Ngày nay, người ta sống tới 80, 90 tuổi không phải là ít. Tuy nhiên, sống lâu chưa phải là hạnh phúc. Hạnh phúc là luôn cảm thấy vui vẻ, yêu đời, biết tận hưởng cuộc sống. Muốn vậy thì cần phải giữ cho thân tâm được an lạc.

Tâm thân an lạc là biết vui với những cái trong tầm tay của mình, chấp nhận những điều mình không thể nào tránh khỏi. Sống hoà hợp vui vẻ với mọi người xung quanh, không chấp nhất, tị hiềm. Lớn tuổi thì không làm ra tiền, nhưng cũng may, ở những nước tân tiến đều có khoản tiền trợ cấp cho người già để có thể tự lực mà không cần nhờ cậy vào con cháu. Các cụ già nên mừng, thay vì ấm ức với số tiền quá khiêm nhượng, không thể tiêu pha rộng rãi như bạn bè. Gìà thì phải chịu đau nhức, mắt mờ, chân chậm, đừng nên than thân trách phận, cau có, gắt gỏng, đã không làm được gì hơn mà còn tạo sự áy náy, thương cảm cho những người xung quanh.

Ở đời mỗi người một cảnh, vui với cảnh của mình, không suy bì, thèm muốn, ganh ghét với những người xung quanh. Biết đủ thì đủ (tri túc, tiện túc). Người ta bảo trên 60 tuổi, mỗi ngày sống là một phần thưởng cho thêm (bonus) của thượng đế. Vậy thì hãy nên vui vẻ, tận hưởng những ân sủng mà không phải ai cũng có được.

All things last or exist only for a short time, of changing continually. Physical changes operating from the state of formation, to that of development, decay and disintegration are exact manifestations of the law of transformation. The Buddha saw, when seated beneath the Bodhi Tree that everything is changing and passing away all the time. All things in the universe, from the small grain of sand, the human body, to the big one such as the earth, moon, sun, mountains and rivers are governed by the aove law, and as such, must come through these four periods. This process of changes characterizes impermanence. All things are impermanent, their birth, existence, change, and death never resting for a moment. The hills and mountains are changing all the time but we cannot notice the change because it takes place so slowly. If, on the other hand, we look at a flower in the morning and examine it again in the evening, it is easy to see how much it has changed in only twelve hours. Everything in this world is subject to change and perish; nothing remains constant for even a single ksatna or short moment. Everything, every phenomenon passes through a period of birth, maturity, transformation, and destruction. The Diamond Sutra taught: “Just examine the various conditioned dharma, it is no different than a bubble or dwedrop; observe and realize everything is impermanent, births and deaths are like lightning flashes.” Contemplation on the impermanence of things will help us prevent from being imprisoned by the things of the world. The law of changing and passing away is to be found everywhere and in everything from money, position, to pleasure, our bodies and even the world itself is changing, and must in the end pass away. It is necessary for sincere Buddhists to think that the impermanence of life is sudden, time truly flies, the morning had just come but night has arrived. Why not be diligent and prepare in anticipation. In fact, the fact of impermanence has been recognized not only in Buddhist thought, but also elsewhere in the history of philosohy. It was the ancient Chinese educators who also recognized the ever-changing and transient nature of things. However, Buddhism does not only considers impermanence is one of the three most important dharma seals: impermanence, suffering, and no-self; but Buddhism also considers impermanence the natural law of the universe.

Buddhist scriptures always say that the three worlds are impermanent like autumn clouds; that birth and death are like a human dance; and that human life is like a flash of lightning. Sincere Buddhists should always be awakened and realize: “Nothing in this world lasts forever.” In the end, everything is a part of the cycle of “Formation, Existence, Decadence, and Emptiness.” If there is birth, naturally, there will be existence for a certain amount of time, then decay will come, and, in the end, return to dirt and sand. Because we are awakened to these conditions of life, we begin realizing the theory of “Impermanence” the Buddha taught in the sutras is accurate. No matter how much glory, wealth, or success was achieved in the past, in the end, these accomplishments are not any different than a beautiful dream. Sincere Buddhists should know how to adapt and make best of their situations, able cleverly to tolerate and endure various conditions and circumstances of life, then they may be able to transform misfortunes, failures, and sufferings into blessings and happiness. Everything in life, if it has form characteristics, then, inevitably, one day it will be destroyed. A human life is the same way, if there is life, there must be death. Even though we say a hundred years, it passes by in a flash, like lightning streaking across the sky, like a flower’s blossom, like the image of the moon at the bottom of lake, like a short breath, what is really eternal? Even our dear bodies, we are unable to maintain its youth, health, and vitality forever because it must endure inevitable sufferings, deterioration, old age, sickness, and death. Everything in life is impermanent, artificial, dream-like, and transient like a bubble in water. After the sunshine, there is rain; after rain there is cessation; after health there is sickness; after happiness there is sadness; after being together there is being apart; after success there is failure; after rise there is fall. Along the long river some stretch are straight, others curve; sometimes it is quite peaceful, other times turbulent and chaotic. Sincere Buddhists should always remember the impermanence of all things, should always try to cultivate, should always turn your misfortunes and setbacks as well as obstacles into advantageous situations; should always awaken, abandon ignorance to see the light of enlightenment, and become more determined to solidify your mind to make firm progress on your cultivated path. The Buddha’s Teachings on “Impermanance” in the Dharmapada Sutra as follows: To live a hundred years without comprehending how all things rise and pass away, is no better than a single-day life of seeing beginning and end of all things (Dharmapada Sutra 113). Thus, according to the Buddha, understanding impermanence is important not only for our practice of the Dharma, but also in our daily life. Besides these immediate benefits, understanding impermanence is also an effective skillful means that assists us in practicing the Dharma. The understanding of impermanence is an antidote to desire and ill-will. And finally, it is a key that helps us understand the ultimate nature of things, the way things really are. According to the Samyutta Nikaya, volume III, the Buddha taught: Change or impermanence is the essential characteristic of phenomenal existence. We cannot say of anything, animate or inanimate, ‘this is lasting’ for even while we say, it is undergoing change. The aggregates are compounded and conditioned, and, therefore, ever subject to cause and effect. Unceasingly does consciousness or mind and its factors change, and just as unceasingly, though at a lower rate, the physical body also changes from moment to moment. He who sees clearly that the impermanent aggregates are impermanent, has right understanding.

9. An Overview & Meanings of Impermanence:

In Buddhist teachings, Three Dharma Seals are three marks of existence, or three characteristics of existence that the Buddha declared are common to all phenomena, or the three marks that refers to impermanence (anitya), suffering or unsatisfactoriness (duhkha) and egolessness or anatman. There are three other kinds of dharma seals: impermanence, suffering or unsatisfaction, and nirvana. Some Buddhist sects believe that there are four kinds of dharma seals: suffering, impermanence, non-ego, and nirvana. For Zen practitioners, these three dharma seals are not three different things but rather one thing that is your life from three different perspectives. So you can appreciate your life from these perspectives and see how easily they overlap. For example, when you understand impermanence, you understand the nature of suffering and no-self. When you understand no-self that is the peace of Nirvana. Impermanence is the state of not being permanent, of lasting or existing only for a short time, of changing continually. Physical changes operating from the state of formation, to that of development, decay and disintegration are exact manifestations of the law of transformation. Impermanence is the ever changing nature of all phenomena from arising, dwelling and passing away. Anitya is one of the three fundamental of everything existing: Impermanence (Anitya), Suffering (Duhkha) and Non-ego (Anatman). Impermanence is the basis of life, without which existence would not be possible.A Sanskrit term for “Impermanence.” Impermanence is the ever changing nature of all phenomena from arising, dwelling and passing away. Anitya is the state of not being permanent, of lasting or existing only for a short time, of changing continually. Physical changes operating from the state of formation, to that of development, decay and disintegration are exact manifestations of the law of transformation. All things in the universe, from the small grain of sand, the human body, to the big one such as the earth, moon and sun are governed by the above law, and as such, must come through these four periods. This process of changes characterizes impermanence. Anitya is one of the three fundamental of everything existing: Impermanence (Anitya), Suffering (Duhkha) and Non-ego (Anatman). Impermanence is the basis of life, without which existence would not be possible. “Impermanence” is one of the “three characteristics” (trilaksana) that Sakyamuni Buddha said distinguish all conditioned (samskrta) phenomena, the others being selflessness and unsatisfactoriness or suffering. According to this doctrine, all conditioned phenomena, i.e., phenomena that come into being due to causes and conditions, are constantly changing, and so there is no possibility of holding onto anything. This is connected with the other two characteristics, since the transitory nature of phenomena leads to inevitably suffering, because beings are inevitably separated from things that they desire. Also, because phenomena are constantly changing, there is no possibility of a permanent and unchanging “self” or soul (atman). Everything in this world is subject to change and perish; nothing remains constant for even a single ksatna or short moment. Everything, every phenomenon passes through a period of birth, maturity, transformation, and destruction. The Diamond Sutra taught: “Just examine the various conditioned dharma, it is no different than a bubble or dwedrop; observe and realize everything is impermanent, births and deaths are like lightning flashes.” Contemplation on the impermanence of things will help us prevent from being imprisoned by the things of the world. In ohter words, the law of changing and passing away is to be found everywhere and in everything from money, position, to pleasure, our bodies and even the world itself is changing, and must in the end pass away.

It is necessary for sincere Buddhists to think that the impermanence of life is sudden, time truly flies, the morning had just come but night has arrived. Why not be diligent and prepare in anticipation. In fact, the fact of impermanence has been recognized not only in Buddhist thought, but also elsewhere in the history of philosohy. It was the ancient Chinese educators who also recognized the ever-changing and transient nature of things. However, Buddhism considers impermanence is one of the three most important dharma seals: impermanence, suffering, and no-self. Buddhist scriptures always say that the three worlds are impermanent like autumn clouds; that birth and death are like a human dance; and that human life is like a flash of lightning. Sincere Buddhists should always be awakened and realize: “Nothing in this world lasts forever.” In the end, everything is a part of the cycle of “Formation, Existence, Decadence, and Emptiness.” If there is birth, naturally, there will be existence for a certain amount of time, then decay will come, and, in the end, return to dirt and sand. Because we are awakened to these conditions of life, we begin realizing the theory of “Impermanence” the Buddha taught in the sutras is accurate. No matter how much glory, wealth, or success was achieved in the past, in the end, these accomplishments are not any different than a beautiful dream. Sincere Buddhists should know how to adapt and make best of their situations, able cleverly to tolerate and endure various conditions and circumstances of life, then they may be able to transform misfortunes, failures, and sufferings into blessings and happiness. Everything in life, if it has form characteristics, then, inevitably, one day it will be destroyed. A human life is the same way, if there is life, there must be death. Even though we say a hundred years, it passes by in a flash, like lightning streaking across the sky, like a flower’s blossom, like the image of the moon at the bottom of lake, like a short breath, what is really eternal? From its beginning, Buddhism has held that a direct, unbiased observation of human experience on impermanence. Even on the level of ordinary observation we can see the change of seasons, the birth and death of plants, animals, and human beings. If we make a little more intensive observation we will see that human being, both physical and mental, as well as all other things, are only changing process, in flux at every moment. Let’s take a look at our own personality, we will find that our bodies are impermanent. They are subject to constant change. Our minds are also characterized by impermanence, and everything we see around us is impermanent. Even our dear bodies, we are unable to maintain its youth, health, and vitality forever because it must endure inevitable sufferings, deterioration, old age, sickness, and death. Everything in life is impermanent, artificial, dream-like, and transient like a bubble in water. After the sunshine, there is rain; after rain there is cessation; after health there is sickness; after happiness there is sadness; after being together there is being apart; after success there is failure; after rise there is fall. Along the long river some stretch are straight, others curve; sometimes it is quite peaceful, other times turbulent and chaotic. Sincere Buddhists should always remember the impermanence of all things, should always try to cultivate, should always turn your misfortunes and setbacks as well as obstacles into advantageous situations; should always awaken, abandon ignorance to see the light of enlightenment, and become more determined to solidify your mind to make firm progress on your cultivated path.

Everything in this world is subject to change and perish; nothing remains constant for even a single moment. The fact of impermanence has been recognized not only in Buddhist thought but elsewhere in the history of ideas. It was the ancient Greek philosopher Heraclitus who remarked that one cannot step into the same river twice. He meant that everything keeps changing without a pause or the ever-changing and transient nature of things. Human’s life is just like that. In fact, human’s life is like a dream; it is impermanent like autumn clouds, that birth and death are like a dance; that infant changes to young age and to old age just like morning turns into afternoon, then evening. Look at our body and see it changes every second of life. The growing (becoming old) of a human’s life is not differnt from a flash of lightning. Things around us also keep changing. No one of the things we see around us will last forever, in the same river, the current of yesterday is not the current we see today. Even our minds are constantly subject to changefriends become enemies, enemies become friends. Our possessions are also impermanent, the brand new car we bought in the year of 2000 is no longer a new car in 2004, the shirt we donate to Goodwill Charity today was once liked by us, and so on and and so on. Understanding impermanence of existence is important not simply four our cultivation of the Dharma, but also in our daily lives for this understanding is a key to open the door of the ultimate nature of things and also an antidiote to anger and attachment. When we see all things are perishable and change every moment, we will not try to attach to them.

In the Dharmapada Sutra, the Buddha taught: “To live a hundred years without comprehending how all things rise and pass away, is no better than a single-day life of seeing beginning and end of all things (Dharmapada Sutra 113). Thus, according to the Buddha, understanding impermanence is important not only for our practice of the Dharma, but also in our daily life. Besides these immediate benefits, understanding impermanence is also an effective skillful means that assists us in practicing the Dharma. The understanding of impermanence is an antidote to desire and ill-will. And finally, it is a key that helps us understand the ultimate nature of things, the way things really are.” According to Buddhism, everything is impermanent, from the impermanence of the body, the mind, to the impermanence of the surrounding environments. Some people wonder why Buddhism always emphasizes the Theory of Impermanence. Does it want to spread in the human mind the seed of disheartenment, and discourage? In their view, if things are changeable, we do not need to do anything, because if we attain a great achievement, we cannot keep it. This type of reasoning, a first, appears partly logical, but in reality, it is not at all. When the Buddha preached about impermanence, He did not want to discourage anyone, but warning his disciples about the truth. A true Buddhist has to work hard for his own well being and also for the well being of the society. Although he knows that he is facong the changing reality, he always keeps himself calm. He must refrain from harming others, in contrast, strive to perform good deeds for the benefit and happiness of others. All things have changed and will never cease to change. The human body is changeable, thus governed by the law of impermanence. Our body is different from the minute before to that of the minute after. Biological researches have proved that the cells in our body are in constant change, and in every seven years all the old cells have been totally renewed. These changes help us quickly grow up, age and die. The longer we want to live, the more we fear death. From childhood to aging, human life is exactly like a dream, but there are many people who do not realize; therefore, they continue to launch into the noose of desire; as a result, they suffer from greed and will suffer more if they become attached to their possessions. Sometimes at time of death they still don’t want to let go anything. There are some who know that they will die soon, but they still strive desperately to keep what they cherish most. Impermanence of the body means that the body withers rapidly, soon grows old and delibitated, ending in death. The ancients have lamented: “Oh, that time when we were young and would ride bamboo sticks, pretending they were horses, in the twinkling of an eye, our hair is now spotted with the color of frost.” What happened to all those brave and intelligent young men and those beautiful and enchanting women of bygone days? They ended as in the following poem: “Rosy cheeks have faded, heros have passed away; young students’ eyes, too, are weary and sad.” Not only our body is changeable, but also our mind. It changes more rapidly than the body, it changes every second, every minute according to the environment. We are cheerful a few minutes before and sad a few minutes later, laughing then crying, happiness then sorrow. Impermanence of the mind means that the mind and thoughts of sentient beings are always changing, at times filled with love or anger, at times happy or sad. Those thoughts, upon close scrutiny, are illusory and false, like water bubbles. Impermanence of the environment means that not only do our surroundings always change and fluctuate, but happiness, too, is impermenent. Succulent food, once swallowed, loses all tastes; an emotional reunion, however, sweet and joyful, ultimately ends in separation; a delightful party soon becomes a thing of past; a good book, too, gradually reaches the last pages.

So, eventually what is immortal in this world? In the Lankavatara Sutra, the Buddha told Mahamati: “Oh Mahamati! The doctrine of immortality advocated by the Blessed One is not the same as that of other philosophers, not only as regards immortality, but as regards birth and impermanence. Why? According to them, there is a self-substance about which they assert immortality and unchangeability. My position is not that, for it does not fall into the categories of being and non-being. It goes beyond the categories of being and non-being, of birth and disappearance; it is not existence nor is it non-existence. How is it not non-existent? Because it is like unto a diversity of forms appearing in a dream or maya. How is it not existent? Because the self-substance of forms is not to be asserted as existent. We see them as appearances which are not realities, we grasp (grahana) them as before us yet they are not really graspable. For this reason, all existences are to be regarded neither as existent nor as non-existent. If we know that we see before us is no more than the manifestation of our own mind and abide within ourselves where no dualistic discrimination takes place, we see that there is nothing astir in the world. The ignorant assert themselves in their doings, discriminate therein, but the wise do not. Oh Mahamati! This is due to the discrimination of unrealities whereby the ignorant get altogether confused in their judgments. The ignorant are confused in the judgment of birth and no-birth, and of the created and of the uncreated; there is really no appearance, no disappearance of the magical figures, of which we can assert either as born or as passed. Oh Mahamati! By being untruthful it is meant that the self-nature of things is not truthfully discerned as it is in itself. When however an untrue view prevails, there is an attachment to the self-substance of things, failing to see them in their solitary quietude, and as long as this quietude fails to be seen, there will be no disappearance of wrongful discrimination. Therefore, Mahamati, a view based on formlessness of things is superior to that based on form, because form is the cause of birth. When there is formlessness, it puts a stop to the rise of discrimination, and there is a state of immortality, which is nirvana. Oh Mahamati! One finds Nirvana where one sees the abode of reality in its truthful signification and abandons the discrimination of all that is mind and all that belongs to mind.”

Buddhist practitioners should always see the selflessness and the impermanence of all things. To understand thoroughly the impermacence of all things, Zen practitioners should contemplate that all things in this world, including human life, mountains, rivers, and political systems, are constantly changing from moment to moment. This is called impermanence in each moment. Everything passes through a period of birth, maturity, transformation, and destruction. This destruction is called impermanence in each cycle. To see the impermanent nature of all things, we must examine this closely. Doing so will prevent us from being imprisoned by the things of this world. Buddhism teaches that human beings’ bodies are composed of five aggregates, called skandhas in Sanskrit. If the form created by the four elements is empty and without self, then human beings' bodies, created by the unification of the five skandhas, must also be empty and without self. Human beings’ bodies are involved in a transformation process from second to second, minute to minute, continually experiencing impermanence in each moment. By looking very deeply into the five skandhas, we can experience the selfless nature of our bodies, our passage through birth and death, and emptiness, thereby destroying the illusion that our bodies are permanent. In Buddhism, no-self is the most important subject for meditation. By meditating no-self, we can break through the barrier between self and other. When we no longer are separate from the universe, a completely harmonious existence with the universe is created. We see that all other human beings exist in us and that we exist in all other human beings. We see that the past and the future are contained in the present moment, and we can penetrate and be completely liberated from the cycle of birth and death.

II. Relationships Among Three Core Dharma Seals In Buddhist Teachings:

Three Dharma Seals are yhree marks of existence, or three characteristics of existence that the Buddha declared are common to all phenomena, or the three marks that refers to impermanence (anitya), suffering or unsatisfactoriness (duhkha) and egolessness or anatman. There are three other kinds of dharma seals: impermanence, suffering or unsatisfaction, and nirvana. Some Buddhist sects believe that there are four kinds of dharma seals: suffering, impermanence, non-ego, and nirvana. For Zen practitioners, these three dharma seals are not three different things but rather one thing that is your life from three different perspectives. So you can appreciate your life from these perspectives and see how easily they overlap. For example, when you understand impermanence, you understand the nature of suffering and no-self. When you understand no-self that is the peace of Nirvana. Three Dharma Seals are three characteristics of existence are universal in daily life. Any devout Buddhist who becomes aware of these three characteristics is a step closer to enlightenment. Many people are not aware of this, like the Four Noble Truths, the Eightfold Noble Path, the Principle of Cause and Effect, Precepts and Samadhi, and so on. As a matter of fact, the three characteristics of existence are also part of what we call the doctrinal contents of wisdom. In other words, when we thoroughly understand the real meanings of the three characteristics of existence, we are reaching the wisdom that is necessary for the cultivation of liberation. Even though we speak of the three characteristics, we really speak of a three-legged chair of the “real nature of things”. One characteristic or one leg of this chair is closely related to the other. If we miss just one characteristic, the principle of the three characteristics becomes meaningless; or if the chair lacks one leg, it cannot stand steadily. The Buddha always emphasized on the “Three Characteristics of existence” because, first, they refer to facts about the nature of existence, second, they are always found in daily life, and third, they are standards that Buddhism uses to determine real teachings of its own. So when the Buddha said that there are three characterisitcs of existence, He meant that these characteristcs are always present in existence, and that they help us to understand what to do with existence in order to have an eternal happiness for ourselves. Devout Buddhists should always remember that any lectures that do not meet these three characterisitcs of existence of three Dharma Seals, they do not belong to Buddhism.

What kind of view regarding forms and trilaksana should Buddhist practitioners have? According to the Anattalakkhana Sutta, the Buddha taught: “O, Bhiksus, is the form not the self. If the form, o Bhiksus, were the self, the body would not be subject to disease and we should be able to say ‘Let my body be such and such a one, let my body not be such and such a one. But since this body, o Bhiksus, is not the self, therefore, the body is subject to disease, and we are not able to say ‘Let my body be such and such a one, let my body not be such and such a one.’” The Buddha further said: “Now what do you think, o Bhiksus, is the body permanent or perishable?” “It is perishable, Lord.” The Buddha added: “And that which is perishable, does that cause pain or joy?” “It causes pain, Lord.” “And that which is perishable, painful, subject to change, is it possible to regard that in this way: ‘This is mine, this am I, this is myself?’” “That is impossible, Lord.” By the method of analysis the Buddha pointed out to his disciples that attachment to things without a correct view as to their true nature is the cause of suffering. Impermanence and change are inherent in the nature of all things. This is their true nature and this is the correct view, and as long as we are at variance with it, we are bound to run into conflicts. We cannot alter or control the nature of things, and the result is disappointment or suffering. The only solution to this problem lies in correcting our own point of view.

III. There Are Four Tenets of “Permanence” and “Impermanence” Held By Various Non-Buddhist Schools:

According to Buddhism, non-Buddhists have four tenets of attachment on permanence and impermanence: The first tenet is the permanence of ego: Non-Buddhists believe that the ego of past lives is the ego of the present. The second tenet is the permanence the ego: Non-Buddhists believe that the present ego is of independent birth, not the result from the past causes. The third tenet is that the ego is both permanent and impermanent, that the ego is permanent, the body is impermanent. The fourth tenet is that the ego is neither permanent nor impermanent; that the body is impermanent, but the ego not impermanent.

IV. Four Theories Regarding Pervasive Permanence:

According to Buddhism, there are four theories regarding Pervasive Permanence: According to the Surangama Sutra, book Nine, in the part of the ten states of the formation skandha, the Buddha reminded Ananda as follows: “Ananda, in his practice of samadhi, the good person'’ mind is unmoving, clear, and proper and can no longer be distrubed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on its pervasive constancy, he could fall into error with four theories of pervasive permanence.” The first tenet is the Attachment on Permanence on the Mind and its states: As this Buddhist practitioner throroughly investigates the mind and its states, he may conclude that both are causeless. Through his cultivation, he knows that in twenty thousand eons, as beings in the ten directions undergo endless rounds of birth and death, they are never annihilated. Therefore, he speculates that the mind and its states are permanent. The second tenet is the Attachment on Permanence on the four elements: As this Buddhist practitioner thoroughly investigates the source of the four elements, he may conclude that they are permanent in nature. Through his cultivation, he knows that in forty thousand eons, as living beings in the ten directions undergo births and deaths, their substances exist permanently and are never annihilated. Therefore, he speculates that this situation is permanent. The third tenet is the Attachment on Permanence on the sense faculty, the manas, and the consciousness: As this Buddhist practitioner thoroughly investigates the sixth sense faculty, the manas, and the consciousness that grasps and receives, he concludes that the origin of the mind, intelect, and consciousness is permanent. Through his cultivation, he knows that in eighty thousand eons, all living beings in the ten directions revolve in transmigration, this origin is never destroyed and exists permanently. Investigating this undestroyed origin, he speculates that it is permanent. The fourth tenet is the Attachment on Permanence on the thoughts: As this Buddhist practitioner has ended the source of thoughts, there is no more reason for them to arise. In the state of flowing, halting, and turning, the thinking mind, which was the cause of production and destruction, has now ceased forever, and so he naturally thinks that this is a state of nonproduction and nondestruction. As a result of such reasoning, he speculates that this state is permanent. Because of these speculation of permanence, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature. According to Buddhist teachings, the four places which men cannot conceal from the eye of impermanence (a messenger of death). This phrase of “Mountain-Ocean-Space-Market place” sums up a story of four brothers who tried to use their miraculous power to escape death by hiding in the mountains, seas, sky, and market places. The one in the market place was the first to be reported as dead. It is so difficult to stay and cultivate in the market place. A German monk named Nyanatiloka, reiterated the momentariness of existence from Asuddhi-Magga as follows: “All beings have only a very short instant to live, only so long as a moment of a slash of a lightning. When this is extinguished, the being is also extinguished. The beings of the last moment is now no longer living, and does not live now or will not live again later. The being of the present moment did not live previously, lives just now, but later will not live any more. The being of the future has not lived yet in the past, does not yet lived now, and will only live later.” Buddhist practitioners should always remember that everything in this world will pass, including yourselves; there is only one state of immortality, that is nirvana.

According to the Samyutta Nikaya, volume III, change or impermanence is the essential characteristic of phenomenal existence. We cannot say of anything, animate or inanimate, ‘this is lasting’ for even while we say, it is undergoing change. The aggregates are compounded and conditioned, and, therefore, ever subject to cause and effect. Unceasingly does consciousness or mind and its factors change, and just as unceasingly, though at a lower rate, the physical body also changes from moment to moment. He who sees clearly that the impermanent aggregates are impermanent, has right understanding. In the Mijjhamaka Sutra, the Buddha gives five striking similes to illustrate the impermanent nature of the five aggregates of clinging. He compares material form or body to a lump of foam, feeling to a bubble of water, perception to a mirage, mental formations or volitional activities to a plantain trunk without heartwood, and consciousness to an illusion. So He asked the monks: “What essence, monks, could there be in a lump of foam, in a bubble, in a mirage, in a plantain trunk, in an illusion? Whatever material form there be whether past, future or present; internal or external; gross or subtle; low or lofty; far or near; that material form the meditator sees, meditates upon, examines with systematic and wise attention, he thus seeing, meditating upon, and examining with systematic and wise attention, would find it empty, unsubstantial and without essence. Whatever essence, monks, could there be in material form?” And the Buddha speaks in the same manner of the remaining aggregates and asks: “What essence, monks, could there be in feeling, in perception, in mental formation and in consciousness?”

22. Everything Is Impermanent:

Before entering Nirvana, the Buddha emphasized in front of his disciples that Buddhists must definitely build up their foundation of knowledge in cultivation in which we cannot lack understanding of the Impermanence of Everything. The Buddha also uttered His last words: “Nothing in this world is precious. The human body will disintegrate. Ony is Dharma precious. Only is Truth everlasting.” Anitya is the state of not being permanent, of lasting or existing only for a short time, of changing continually. Physical changes operating from the state of formation, to that of development, decay and disintegration are exact manifestations of the law of transformation. All things in the universe, from the small grain of sand, the human body, to the big one such as the earth, moon and sun are governed by the aove law, and as such, must come through these four periods. This process of changes characterizes impermanence. All things are impermanent, their birth, existence, change, and death never resting for a moment. All things in this world, including human life, mountains, rivers, and political systems, are constantly changing from moment to moment. This is called impermanence in each moment. Everything passes through a period of birth, maturity, transformation, and destruction. This destruction is called impermanence in each cycle. To see the impermanent nature of all things, we must examine this closely. Doing so will prevent us from being imprisoned by the things of this world. In most monasteries, at the end of ceremonies, monks and nuns often chant the verse of impermance.

This day is already done.

Our lives are that much less.

We’re like fish in a shrinking pond;

What joy is there in this?

We should be diligent and vigorous,

As if our own head were at stake.

Only be mindful of impermanence,

And be careful not to be lax.

In Buddhism, the impermanence of the body means that the body withers rapidly, soon grows old and delibitated, ending in death. The ancients have lamented: “Oh, that time when we were young and would ride bamboo sticks, pretending they were horses, in the twinkling of an eye, our hair is now spotted with the color of frost.” What happened to all those brave and intelligent young men and those beautiful and enchanting women of bygone days? They ended as in the following poem: “Rosy cheeks have faded, heros have passed away; young students’ eyes, too, are weary and sad.” Impermanence of the mind means that the mind and thoughts of sentient beings are always changing, at times filled with love or anger, at times happy or sad. Those thoughts, upon close scrutiny, are illusory and false, like water bubbles. Impermanence of the environment means that not only do our surroundings always change and fluctuate, but happiness, too, is impermenent. Succulent food, once swallowed, loses all tastes; an emotional reunion, however, sweet and joyful, ultimately ends in separation; a delightful party soon becomes a thing of past; a good book, too, gradually reaches the last pages.

According to the Samyutta Nikaya, volume III, change or impermanence is the essential characteristic of phenomenal existence. We cannot say of anything, animate or inanimate, ‘this is lasting’ for even while we say, it is undergoing change. The aggregates are compounded and conditioned, and, therefore, ever subject to cause and effect. Unceasingly does consciousness or mind and its factors change, and just as unceasingly, though at a lower rate, the physical body also changes from moment to moment. He who sees clearly that the impermanent aggregates are impermanent, has right understanding. In the Mijjhamaka Sutra, the Buddha gives five striking similes to illustrate the impermanent nature of the five aggregates of clinging. He compares material form or body to a lump of foam, feeling to a bubble of water, perception to a mirage, mental formations or volitional activities to a plantain trunk without heartwood, and consciousness to an illusion. So He asked the monks: “What essence, monks, could there be in a lump of foam, in a bubble, in a mirage, in a plantain trunk, in an illusion? Whatever material form there be whether past, future or present; internal or external; gross or subtle; low or lofty; far or near; that material form the meditator sees, meditates upon, examines with systematic and wise attention, he thus seeing, meditating upon, and examining with systematic and wise attention, would find it empty, unsubstantial and without essence. Whatever essence, monks, could there be in material form?” And the Buddha speaks in the same manner of the remaining aggregates and asks: “What essence, monks, could there be in feeling, in perception, in mental formation and in consciousness?”

According to the Mahaparinirvana Sutra in the Digha Nikaya, volume 16, in Kusinagara, the Buddha compassionately reminded Ananda and the whole assembly: “Everything in this world is subject to change and perish; nothing remains constant for even a single moment. The fact of impermanence has been recognized not only in Buddhist thought but elsewhere in the history of ideas. It was the ancient Greek philosopher Heraclitus who remarked that one cannot step into the same river twice. He meant that everything keeps changing without a pause or the ever-changing and transient nature of things. Human’s life is just like that. In fact, human’s life is like a dream; it is impermanent like autumn clouds, that birth and death are like a dance; that infant changes to young age and to old age just like morning turns into afternoon, then evening. Look at our body and see it changes every second of life. The growing (becoming old) of a human’s life is not differnt from a flash of lightning. Things around us also keep changing. No one of the things we see around us will last forever, in the same river, the current of yesterday is not the current we see today. Even our minds are constantly subject to changefriends become enemies, enemies become friends. Our possessions are also impermanent, the brand new car we bought in the year of 2000 is no longer a new car in 2004, the shirt we donate to Goodwill Charity today was once liked by us, and so on and and so on. Understanding impermanence of existence is important not simply four our cultivation of the Dharma, but also in our daily lives for this understanding is a key to open the door of the ultimate nature of things and also an antidiote to anger and attachment. When we see all things are perishable and change every moment, we will not try to attach to them. At last, the Buddha turned to everyone and said his final exhortation: “Behold now, O Bhiksus, I exhort you! Subject to change are all component things! Strive on with diligence!”

VI. Both the Body and Mind Are Impermanent:

Some people wonder why Buddhism always emphasizes the theory of impermanence? Does it want to spread in the human mind the seed of disheartenment, and discourage? In their view, if things are changeable, we do not need to do anything, because if we attain a great achievement, we cannot keep it. This type of reasoning, a first, appears partly logical, but in reality, it is not at all. When the Buddha preached about impermanence, He did not want to discourage anyone, but warning his disciples about the truth. A true Buddhist has to work hard for his own well being and also for the society’s. Although he knows that he is facong the changing reality, he always keeps himself calm. He must refrain from harming others, in contrast, strive to perform good deeds for the benefit and happiness of others.

Impermanence of the Body: All things have changed and will never cease to change. The himan body is changeable, thus governed by the law of impermanence. Our body is different from the minute before to that of the minute after. Biological researches have proved that the cells in our body are in constant change, and in every seven years all the old cells have been totally renewed. These changes help us quickly grow up, age and die. The longer we want to live, the more we fear death. From childhood to aging, human life is exactly like a dream, but there are many people who do not realize; therefore, they continue to launch into the noose of desire; as a result, they suffer from greed and will suffer more if they become attached to their possessions. Sometimes at time of death they still don’t want to let go anything. There are some who know that they will die soon, but they still strive desperately to keep what they cherish most. Before passing away, he composed one of his famous Zen poems about the ‘impermanence of the body’ below:

Our life is a simple lightning which

Comes and goes (appears then disappears).

As springtime offers blossoms,

Only to fade (wither) in the fall.

(Earthly flourish and decline,

O friends, do not fear at all.

They are nothing, but

A drop of dew on the grass of morning!)

Zen practitioners should look at the body as a shadow, an image, an illusion; as a it's there one moment and disappears in no time. Just like trees and foliages, their life circle evolves around the four seasons. Let our body, our surroundings, and our life flow like driftwood. The ups and downs, the good and the bad that we accumulate throughout our life are like the morning dew; they are impermanent. Thus, we shall feel no fear, and that is the real spirit of Zen. In order to have the Zen master’s attitude, Zen practitioners should always have this attitude ‘Looking but not seeing, hearing but not listening, smelling but not noticing the scent.’ Why is it described as ‘looking, but not seeing?’ Because the person is returning the light to shine within, and introspecting. Why is it ‘hearing, but not listening?’ Because he is turning the hearing to listen his own nature. Why does it say, ‘smelling, but not noticing the scent?’ Because he has gathered back his body and mind, and is not disturbed any longer by scent. At this time, the cultivator’s eyes contemplate physical forms, but the forms do not exist for him. His ears hears sounds, but the sounds do not exist for him. His nose smells scents, but those scents do not exist for him. His tongue tastes flavors, but for him, those flavors do not exist. His body feels sensations, but does not attach itself to those sensations. His mind knows of things, but does not attach to them. If we can sit in meditation until our state is such that ‘inside we have no body and mind,’ ‘outside we have no world,’ and ‘afar there are no objects’, then we reach the stage of nonattachment, or the state of “no trace of self, no trace of others, no trace of living beings, and no trace of life span.” This is also the stage described as, “Thoughts of the past cannot be obtained, thoughts of the present cannot be obtained, and thoughts of the future cannot be obtained.” This is also called the wonderful stage of lightness and ease in meditation. If we continue to meditate profoundly, we will approach wonderful stages in meditation: the stage of happiness that leaves living beings behind; it means that we have reached a stage of happiness beyond that which living beings enjoy. The stage of happiness that brings concentration, it means happiness in concentration which is completely unparalleled and indescribable. The stage of bliss beyond happiness, it means we leave coarse happiness behind and reach a level of subtle bliss that is most wonderful. The pure stage free of thoughts, where the mind is totally pure without any thoughts. Zen practitioners should also remember ‘Anything with shape or form is considered a “dharma born of conditions.” All things born of conditions are like dreams, illusory transformations, bubbles of foam, and shadows. Like dewdrops and lightning, they are false and unreal. By contemplating everything in this way, we will be able to understand the truth, let go of attachments, and put an end to random thoughts.’

The Impermanence of Mind: Not only our body is changeable, but also our mind. It changes more rapidly than the body, it changes every second, every minute according to the environment. We are cheerful a few minutes before and sad a few minutes later, laughing then crying, happiness then sorrow. In the Sutra of Four Kinds of Mindfulness, the Buddha taught: Practitioners should contemplate and gain a full realization on the evanescence or impermanence of mind and thoughts (contemplating the impermanence of the thought). Impermanence is the key nature of all things. From moment to moment, all things in this universe, including human’s bodies and minds are in constant transformation. Everything passes through a period of birth, maturity, transformation and destruction. Mind as an abode of mindfulness, or mindfulness of the mind as impermanent, or to contemplate the mind as impermanent. Ordinary mind is impermanent, merely one sensation after another (mind is everchanging or consider the mind to be a constant state of flux). This negates the idea of “Permanence.” Here a monk abides contemplating mind as mind, ardent, clearly aware and mindful, having put aside hankering and fretting for the world. Contemplating the impermanence of the thought or contemplation of the mind as transient, meditation and full realization on the evanescence or impermanence of mind and thoughts. The mind is the root of all dharmas. In Contemplation of the Mind Sutra, the Buddha taught: “All my tenets are based on the mind that is the source of all dharmas." The mind has brought about the Buddhas, the Heaven, or the Hell. It is the main driving force that makes us happy or sorrowful, cheerful or sad, liberated or doomed. In Zen, it means either the mind of a person in the sense of all his powers of consciousness, mind, heart and spirit, or else absolutely reality, the mind beyond the distinction between mind and matter. It is for the sake of giving practitioners an easier understanding of Mind, Buddhist teachers usually divide the mind into aspects or layers, but to Zen, Mind is one great Whole, without parts or divisions. The manifestating, illuminating, and nonsubstantial characteristics of Mind exist simultaneously and constantly, inseparable and indivisible in their totality. The Siksasamuccaya Sutra taught: “Cultivator searches all around for this thought. But what thought? Is it the passionate, hateful or confused one? Or is it the past, future, or present one? The past one no longer exists, the future one has not yet arrived, and the present one has no stability. For thought, Kasyapa, cannot be apprehended, inside, or outside, or in between. For thought is immaterial, invisible, nonresisting, inconceivable, unsupported, and non-residing. Thought has never been seen by any of the Buddhas, nor do they see it, nor will they see it. And what the Buddhas never see, how can that be observable process, except in the sense that dharmas proceed by the way of mistaken perception? Thought is like a magical illusion; by an imagination of what is actually unreal it takes hold of a manifold variety of rebirths. A thought is like the stream of a river, without any staying power; as soon as it is produced it breaks up and disappears. A thought is like a flame of a lamp, and it proceeds through causes and conditions. A thought is like lightning, it breaks up in a moment and does not stay on… Searching thought all around, cultivator does not see it in the skandhas, or in the elements, or in the sense-fields. Unable to see thought, he seeks to find the trend of thought, and asks himself: “Whence is the genesis of thought?” And it occurs to him that “where is an object, there thought arises.” Is then the thought one thing and the object another? No, what is the object, just that is the thought. If the object were one thing and the thought another, then there would be a double state of thought. So the object itself is just thought. Can then thought review thought? No, thought cannot review thought. As the blade of a sword cannot cut itself, so can a thought not see itself. Moreover, vexed and pressed hard on all sides, thought proceeds, without any staying power, like a monkey or like the wind. It ranges far, bodiless, easily changing, agitated by the objects of sense, with the six sense-fields for its sphere, connected with one thing after another. The stability of thought, its one-pointedness, its immobility, its undistraughtness, its one-pointed calm, its nondistraction, that is on the other hand called mindfulness as to thought. In short, the contemplation of mind speaks to us of the importance of following and studying our own mind, of being aware of arising thoughts in our mind, including lust, hatred, and delusion which are the root causes of all wrong doing. In the contemplation of mind, we know through mindfulness both the wholesome and unwholesome states of mind. We see them without attachment or aversion. This will help us understand the real function of our mind. Therefore, those who practice contemplation of mind constantly will be able to learn how to control the mind. Contemplation of mind also helps us realize that the so-called “mind” is only an ever-changing process consisting of changing mental factors and that there is no abiding entity called “ego” or “self.” According to Zen master Shosan, Mind studies was a lay self-improvement movement influenced by Zen. One day a follower of Mind Studies came to Zen master Shosan to ask about the essentials of Buddhism. Shosan said, "Zen Buddhism is not a matter of using your discursive intellect to govern your body. It is a matter of using the moment of immediate present purely, not wasting it, without thinking about past or future. This is why the ancients exhorted people first of all to be careful of time; this means guarding the mind strictly, sweeping away all things, whether good or bad, and detaching from the ego. Furthermore, for the process of the reformation of mind it is good to observe the principle of cause and effect. For example, even if others hate us, we should not resent them; we should criticize ourselves, thinking why people should hate us for no reason, assuming that there must be a causal factor in us, and even that there must be other as yet unknown causal factors in us. Maintaining that all things are effects and causes, we should not make judgments based on subjective ideas. On the whole, things do not happen in accord with subjective ideas; they happen in accord with the laws of Nature: impermanence and no-self. If you maintain awareness of this, your mind will become very clear." Accroding to the Satipatthanasutta, the Buddha taught about ‘contemplation of mind’ as follows: "And how, Bhikkhus, doeas a Bhikhu abide contemplating mind as mind? Here a Bhikhu understands mind affected by lust as mind affected by lust, and mind unaffected by lust as mind unaffected by lust. He understands mind affected by hate as mind affected by hate, and mind unaffected by hate as mind unaffected by hate. He understands mind affected by delusion as mind affected by delusion, and mind unaffected by delusion as mind unaffected by delusion. He understands contracted mind as contracted mind, and distracted mind as distracted mind. He understands exalted mind as exalted mind, and unexalted mind as unexalted mind. He understands surpassed mind as surpassed mind, and unsurpassed mind as unsurpassed mind. He understands concentrated mind as concentrated mind, and unconcentrated mind as unconcentrated mind. He understands liberated mind as liberated mind, and unliberated mind as unliberated mind. In this way he abides contemplating mind as mind internally, or he abides contemplating mind as mind externally, or he abides contemplating mind as mind both internally and externally. Or else he abides contemplating in mind its arising factors, or he abides contemplating in mind its vanishing factors, or he abides contemplating in mind both its arising and vanishing factors. Or else mindfulness that ‘there is mind’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a Bhikkhu abides contemplating mind as mind." Zen practitioners should always remember that is formless, its essence is empty and formless. Thus all things on this world appear and disappear in the mind just like the clouds formed and dissolved in the sky, just like the images emerged and vanished in a mirror. All forms we see, all sounds we hear, all odors and flavors we smell and taste, all the senses we feel, and all thoughts arised in us are changing quickly. Be always remember this!

Both the Body and Mind Are Impermanent: Not only the impermanence of the body and the mind, but the environment is also impermanent. Impermanence of the body means that the body withers rapidly, soon grows old and delibitated, ending in death. The ancients have lamented: “Oh, that time when we were young and would ride bamboo sticks, pretending they were horses, in the twinkling of an eye, our hair is now spotted with the color of frost.” What happened to all those brave and intelligent young men and those beautiful and enchanting women of bygone days? They ended as in the following poem: “Rosy cheeks have faded, heros have passed away; young students’ eyes, too, are weary and sad.” Impermanence of the mind means that the mind and thoughts of sentient beings are always changing, at times filled with love or anger, at times happy or sad. Those thoughts, upon close scrutiny, are illusory and false, like water bubbles. Impermanence of the environment means that not only do our surroundings always change and fluctuate, but happiness, too, is impermenent. Succulent food, once swallowed, loses all tastes; an emotional reunion, however, sweet and joyful, ultimately ends in separation; a delightful party soon becomes a thing of past; a good book, too, gradually reaches the last pages. Zen masters consider our body as a dream. Meanwhile, some people wonder why Buddhism always emphasizes the theory of impermanence? Does it want to spread in the human mind the seed of disheartenment, and discourage? In their view, if things are changeable, we do not need to do anything, because if we attain a great achievement, we cannot keep it. This type of reasoning, a first, appears partly logical, but in reality, it is not at all. When the Buddha preached about impermanence, He did not want to discourage anyone, but warning his disciples about the truth. A true Buddhist has to work hard for his own well being and also for the society’s. Although he knows that he is facing the changing reality, he always keeps himself calm. He must refrain from harming others, in contrast, strive to perform good deeds for the benefit and happiness of others. Talking about the impermanence of human body, all things have changed and will never cease to change. The human body is changeable, thus governed by the law of impermanence. Our body is different from the minute before to that of the minute after. Biological researches have proved that the cells in our body are in constant change, and in every seven years all the old cells have been totally renewed. These changes help us quickly grow up, age and die. The longer we want to live, the more we fear death. From childhood to aging, human life is exactly like a dream, but there are many people who do not realize; therefore, they continue to launch into the noose of desire; as a result, they suffer from greed and will suffer more if they become attached to their possessions. Sometimes at time of death they still don’t want to let go anything. There are some who know that they will die soon, but they still strive desperately to keep what they cherish most. Talking about the impermanence of the mind, not only our body is changeable, but also our mind. It changes more rapidly than the body, it changes every second, every minute according to the environment. We are cheerful a few minutes before and sad a few minutes later, laughing then crying, happiness then sorrow. Thus, in the Sutra of Four Foundations of Mindfulness, the Buddha taught on the contemplation on the impermanence of mind. Meditation and full realization on the evanescence or impermanence of mind and thoughts (contemplating the impermanence of the thought). Impermanence is the key nature of all things. From moment to moment, all things in this universe, including human’s bodies and minds are in constant transformation. Everything passes through a period of birth, maturity, transformation and destruction. Mind as an abode of mindfulness, or mindfulness of the mind as impermanent, or to contemplate the mind as impermanent. Ordinary mind is impermanent, merely one sensation after another (mind is everchanging or consider the mind to be a constant state of flux). This negates the idea of “Permanence.” Here a monk abides contemplating mind as mind, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.

Zen Master Takuan Soho was falling ill late in 1645, Takuan knew his death was near. Gathering his disciples at Tôkai-ji, he told them, "Bury my body in the mountain behind the temple, cover it with dirt and go home. Read no sutras, hold no ceremony. Receive no gifts from either monk or laity. Let the monks wear the robes, eat their meals, and carry on as normal days." Instead of composing the customary Zen monk's death poem, Takuan picked up his brush and wrote the word "dream." This may be understood in light of a declaration he made: "When one truly dies and leaves his own body... he can go freely wherever he likes. In the midst of profound darkness or when the door and windows are shut, one enters a state of freedom... The body is like a dream. When we see this and awake, not a trace remains." Although much of Takuan's life was spent in administrative and political matters, he nevertheless left an important legacy of teachings and artistic expression. His books, paintings, calligraphy, and poetry have continued to inspire and encourage those who follow the road of Zen.

For seeing clearly that both the body and mind are impermanent, so practitioners always esteem each inch of time as a foot of gem. Time is one of the twenty-four Non-interactive Activity Dharmas. The Buddhist teaching about time is closely related to the doctrine of impermanence. According to Buddhism, time is moving ceaselessly. It is ungraspable. The concept of the speed of time changes in different situations, it is relative to our state of mind. It passes more quickly when we are happy and less quickly when we are unhappy and afflictive. Therefore, time is only our individual ordinary perception of long or short, slow or quick. If we are happy every day, a period of sixty years can go by so quickly that we don’t feel it has been a long time at all. On the contrary, if we are unhappy and afflictive, time seems to us extremely slow. Time waits for no one. To Buddhists, a day in which no meritorious deeds nor meditation can be achieved is a lost day. That is equivalent with going towards your own tomb with ignorance. One day, a lord asked Zen Master Takuan Soho, to suggest how he might pass the time. He felt his days very long attending his office and sitting stiffly to receive the homage of others. Zen master Takuan Soho wrote a verse in Chinese characters and gave them to the man:

“Not twice this day,

Inch time foot gem.

This time will not come again.

Each minute is worth a priceless gem!”

VII.Human's Life Is Impermanence in Each Moment:

As mentioned above, impermanence (anitya) is the state of not being permanent, of lasting or existing only for a short time, of changing continually. Physical changes operating from the state of formation, to that of development, decay and disintegration are exact manifestations of the law of transformation. All things in the universe, from the small grain of sand, the human body, to the big one such as the earth, moon and sun are governed by the aove law, and as such, must come through these four periods. This process of changes characterizes impermanence. All things are impermanent, their birth, existence, change, and death never resting for a moment. All things in this world, including human life, mountains, rivers, and political systems, are constantly changing from moment to moment. This is called impermanence in each moment. Everything passes through a period of birth, maturity, transformation, and destruction. This destruction is called impermanence in each cycle. To see the impermanent nature of all things, we must examine this closely. Doing so will prevent us from being imprisoned by the things of this world.” Impermanence of the body means that the body withers rapidly, soon grows old and delibitated, ending in death. The ancients have lamented: “Oh, that time when we were young and would ride bamboo sticks, pretending they were horses, in the twinkling of an eye, our hair is now spotted with the color of frost.” What happened to all those brave and intelligent young men and those beautiful and enchanting women of bygone days? They ended as in the following poem: “Rosy cheeks have faded, heros have passed away; young students’ eyes, too, are weary and sad.” He also reminded his disciples about the verse of impermance that monks and nuns in most monasteries often chant at the end of ceremonies: ‘This day is already done; our lives are that much less; we’re like fish in a shrinking pond; what joy is there in this? We should be diligent and vigorous, as if our own head were at stake. Only be mindful of impermanence, and be careful not to be lax.’ To him, this body grows old and decays, but the Correct Dharma does not. If we always practice the Correct Dharma every day with our whole body and mind, we will have true happiness. In other words, if we always shower our whole body and mind with the Correct Dharma, we will have no fear of the rise and decline of our own life for at that time, we have the ability to see the rise and decline just like a drop of dew on a blade of grass, no more no less!

In cultivation, practitioners should always contemplate on the uneternal body. Body contemplation includes not only breathing in and breathing out (anapanasatti), but also other types such as the reflection on the defilement of the body (asubha). To the youth, at no time you like to regard the body as foul. However, whether we like it or not, if we review this body objectively we will never find anything beautiful in our own body. Beauty is only on the surface of the skin. In fact, our whole body is only a heap of impure parts. Young or old, it is good to understand the real nature of this body, and the fact that we all confront birth, aging, sickness and death. From the time of birth, our body keeps changing with old age, sickness, and death. This view of life is neither pessimistic nor optimistic. Buddhists should not regard that Buddhist outlook on life and the world is a gloomy one. Buddhists always understand that life is suffering, but they always smile as they walk through life.

The mind of the meditator has dwelt on visual objects and other sensual objects for a long time before he comes to meditate. He does not like to enter the road of meditation, because his mind is not tamed is not used to living without sensual pleasures. Before he comes to meditate, his mind constantly came into contact with various kinds of sensual objects, such as movies, pleasant music, delicious food, and enjoyable social life. And his mind took great delight there in. But now there are no movies, ha has come to meditation, no music, no pleasant music, no delicious food, and no enjoyable social life. And thus his mind is just like a fish taken out from water and put on the dry ground, jumping about in distress and longing for water. Now in-and-out breath is just like the dry ground; it is too monotonous and unsatisfying to his mind which is ever longing for sensual pleasures. In the stage of mind adjustment, after awakening exists, practitioners will practice two things simultaneously: breath and mind. While practicing meditation, Zen practitioners should always remind themselves that the body is not eternal, and the mind has no self. It is to say before entering meditation, Zen practitioners should clearly understand the Basic Buddhist Doctrines of an uneternal body and no-self mind. We must understand that this body will die one day, will be buried under the cold ground. After death, this body distends, decays, and is eaten by insects. Then the flesh rots, the bones dissolve into soil. The body cannot exist forever. This is an eternal truth. Therefore, while being alive, we would not worship this temporary body. We only consider this body as a convenient instrument to practice Buddhism and help others. For the mind, we have already understood that mind is only chaos of thoughts. Those chaotic thoughts are so fiercely which seems to create a ‘self’ inside. In fact, there is no so called ‘self’ inside at all. Only when all thoughts stop working, the illusion of a ‘self’ disappears immediately. Zen practitioners should always remember that although we are looking, listening, knowing, thinking, and so on, but there is no real ‘self’ existed. Zen practitioners should understand well that the body is not eternal, and the mind has no self. During meditating, we occasionally remind ourselves a little bit . Such reminders are to help create the cause for enlightenment thereafter. The concept of uneternal body and no-self mind is the wisdom which is necessary and enough for the enlightenment. Zen practitioners need only to contemplate on the body and the mind that way is enough. Through continuous meditation we can perceive our mind clearly and purely. Only through continuous meditation we can gradually overcome mental wandering and abandon conceptual distractions. At the same time we can focus our mind within and observe whatever arises (thoughts, sensations of body, hearing, smelling, tasting and images). Through continuous meditation we are able to contemplate that they all are impermanent, we then develop the ability to let go of everything. Nirvana appears right at the moment we let go of everything. For that reason, Van Hanh, one of the famous Vietnamese Zen masters during the early Ly Dynasty, had taught that: When looking at the body, let's look it only as a shadow, an image, an illusion; it is there one moment and disappears in no time. Just like trees and foliage, their life circle evolves around the four seasons. Let our body, our surroundings, and our life flow like driftwood. The ups and downs, the good and the bad that we accumulate throughout our life are like the morning dew; they are impermanent (The body, like lightning, appears then disappears; Plants and trees are fresh in the Spring, but wither in the Fall; Just look at the vicissitude and decadence without fear; They are all like dewdrops on the tips of grass). Thus, we shall feel no fear, and that is the spirit of Zen. Zen practitioners should always remember that each time of sitting meditation is not less than thirty minutes. As time goes by, we will be able to sit longer. The reason why we should sit longer than thirty minutes so that we have enough time to adjust our body to a peaceful position. After entering meditation, meditators should realize the whole body, should feel softly from head to toes, should know the lower body more than the head. While knowing the whole body, practitioners also keep it in a correc tposition, straight backbone, equal shoulders and straight head, the elbows are apart from the waist. While knowing the whole body, Zen practitioners should always keep the body soft and motionless, loosen all the body muscles from head to toes, and relax the brain. At the same time, practitioners should keep all parts of the body motionless. Zen practitioners should always remember that softness and motionlessness are two important standards of body adjustment. The body adjustment stage may last up to several months. Remember, the more careful we adjust the body, the deeper stillness we will achieve. However, in the stage of body adjustment, we do not need to eliminate any false thoughts, although we know the presence of false thoughts. Whenever false thoughts appear, we return to adjust the body and correct the position with softness and motionlessness, then thoughts will disappear naturally. Zen practitioners should always remember that when we forget, unconscious, we follow thoughts; but, when we awake, conscious, we simply adjust our body, then thoughts will end.

Buddhist practitioners should look at the body as a shadow, an image, an illusion; as a it's there one moment and disappears in no time. Just like trees and foliages, their life circle evolves around the four seasons. Let our body, our surroundings, and our life flow like driftwood. The ups and downs, the good and the bad that we accumulate throughout our life are like the morning dew; they are impermanent. Thus, we shall feel no fear, and that is the real spirit of Zen. In order to have the Zen master’s attitude, Zen practitioners should always have this attitude ‘Looking but not seeing, hearing but not listening, smelling but not noticing the scent.’ Why is it described as ‘looking, but not seeing?’ Because the person is returning the light to shine within, and introspecting. Why is it ‘hearing, but not listening?’ Because he is turning the hearing to listen his own nature. Why does it say, ‘smelling, but not noticing the scent?’ Because he has gathered back his body and mind, and is not disturbed any longer by scent. At this time, the cultivator’s eyes contemplate physical forms, but the forms do not exist for him. His ears hears sounds, but the sounds do not exist for him. His nose smells scents, but those scents do not exist for him. His tongue tastes flavors, but for him, those flavors do not exist. His body feels sensations, but does not attach itself to those sensations. His mind knows of things, but does not attach to them. If we can sit in meditation until our state is such that ‘inside we have no body and mind,’ ‘outside we have no world,’ and ‘afar there are no objects’, then we reach the stage of nonattachment, or the state of “no trace of self, no trace of others, no trace of living beings, and no trace of life span.” This is also the stage described as, “Thoughts of the past cannot be obtained, thoughts of the present cannot be obtained, and thoughts of the future cannot be obtained.” This is also called the wonderful stage of lightness and ease in meditation. If we continue to meditate profoundly, we will approach wonderful stages in meditation: the stage of happiness that leaves living beings behind; it means that we have reached a stage of happiness beyond that which living beings enjoy. The stage of happiness that brings concentration, it means happiness in concentration which is completely unparalleled and indescribable. The stage of bliss beyond happiness, it means we leave coarse happiness behind and reach a level of subtle bliss that is most wonderful. The pure stage free of thoughts, where the mind is totally pure without any thoughts. Zen practitioners should also remember ‘Anything with shape or form is considered a “dharma born of conditions.” All things born of conditions are like dreams, illusory transformations, bubbles of foam, and shadows. Like dewdrops and lightning, they are false and unreal. By contemplating everything in this way, we will be able to understand the truth, let go of attachments, and put an end to random thoughts.’

As a matter of fact, impermanence is an endless moving stream in the life of sentient beings. According to Jisho Warner in Stone Creek Zendo, we usually think that things are changing around us, rushing by at a mad pace and making us feel unstable, so we try to slow them down. We try to establish a firm footing on what is really shifting ground, which only makes us more uneasy. We act as though we are solid unchanging things that changes happen to, but that is impossible. If we carry the idea through that things are changing, we see for ourselves that we are changing, that what is at the heart of things is changingness. What the Buddha said is that it is because we don't see that truth of the nature of things that we suffer. We feel at sea, and we're seasick because we think things should hold still. The Buddha's prescription could be said to be: learn to swim. Impermanence is a great river of phenomena, of beings, things, and events, coming to be and passing away in dependence on each other. This natural order of things includes us, and its laws are our laws. We are an endless moving stream in an endless moving stream.

VIII.Impermanence In the Point of View of the Zen Sects:

An Overview of Impermanence In the Point of View of the Zen Sects: Zen sects also define impermanence in the same manner as in Buddhist teachings: Anitya or Ephemeral is the state of not being permanent, of lasting or existing only for a short time, of changing continually. Physical changes operating from the state of formation, to that of development, decay and disintegration are exact manifestations of the law of transformation. All things in the universe, from the small grain of sand, the human body, to the big one such as the earth, moon and sun are governed by the aove law, and as such, must come through these four periods. This process of changes characterizes impermanence. Anitya is one of the three fundamental of everything existing: Impermanence (Anitya), Suffering (Duhkha) and Non-ego (Anatman). People would always came and asked an old Zen master: “Why does everything keep changing?” He would answer them in the same manner whenever they asked him, “Mountains and rivers never change. It's your minds that change!” Zen practitioners should always see for yourselves all things are impermanent, and non-self. Looking at the person you are now, you see it is different from persons you were in the past, and you see you are just a stream running swiftly, manifesting endlessly in many different forms as waves rising and falling, as bubbles forming and popping. The waves and bubbles continuously appear large or small, high or low, hot or cold, clean or unclean; but at all times, water has no form, being unmoved, staying unconditioned. Zen practitioners should always live like water, and you will soon live in the state of uncreated, unconditioned peace. All that you act, speak, and think will be very easily, and without discrimination. What do you call this, if not liberation?

Permanence and Impermanence: One day, remembering the Master’s words, he made the long journey to have an audience. The Master said, “I have thought of you for a long time. What took you so long?” He replied, “The High Master once favored me by pardoning my crime. Although I have left home and although I practice austerities, I shall never be able to repay his kindness. May I try to repay you by transmitting the Dharma and taking living beings across? Your disciple often studies the Mahaparinirvana Sutra, but he has not yet understood the principles of permanence and impermanence. I beg the High Master to be compassionate and explain them for me.” The Master said, “Impermanence is just the Buddha nature and permanence is just the mind discriminating good and evil dharmas.” Hsing-Ch’ang replied, “High Master, your explanation contradicts the Sutra text!” The Master said, “I transmit the Buddha’s mind-seal. How could I dare to contradict the Buddhas’ Sutras?” Hsing-Ch’ang replied, “The Sutra says that the Buddha nature is permanent and the High Master has just said that it is impermanent; it says that good and evil dharmas, reaching even to the Bodhi Mind, are impermanent and the High Master has just said that they are permanent. This contradiction has merely intensified your student’s doubt and delusion.” The Master said, “Formerly, I heard Bhikshuni Wu Chin Tsang recite the Nirvana Sutra. When I commented on it, there was not one word or principle which did not accord with the sutra text. My explanation to you now is not different.” Hsing-Ch’ang replied, “Your student’s capacity for understanding is superficial. Will the High Master please explain further?” Then the Master said, “Don’t you understand? If the Buddha nature were permanent, what use would there be in speaking of good and evil dharmas? To the end of an aeon not one person would produce the Bodhi Mind. Therefore, I explain it as impermanent. That is exactly what the Buddha explained as the meaning of true permanence. Furthermore, if all dharmas were permanent, all things would have a self-nature subject to birth and death and the true permanent nature would not pervade all places. Therefore, I explain it as impermanent. That is exactly what the Buddha explained as the meaning of the true permanence. It was for the sake of common people and those who belong to other religions who cling to deviant views of permanence, and for all those who follow the two-vehicle way, mistaking permanence for impermanence formulating the eight perverted views, that the Buddha in the ultimate Nirvana teaching destroyed their prejudiced views. He explained true permanence, true bliss, true selfhood and true purity. You now contradict this meaning by relying on the words, taking annihilation to be impermanence and fixing on a lifeless permanence. In this way you misinterpret the last, subtle, complete and wonderful words of the Buddha. Even if you read it a thousand times, what benefit could you derive from it?” Hsing-Ch’ang suddenly achieved the great enlightenment and spoke this verse:

“To those who hold impermanence in mind

The Buddha speaks of the permanent nature;

Not knowing expedients is like

Picking up pebbles from a spring pond.

But now without an effort

The Buddha nature manifests;

The Master did not transmit it,

And I did not obtain a thing.”

The Master said, “Now you understand! You should be called Chih-Ch’e (breadth of understanding).” Chih-Ch’e thanked the Master, bowed and withdrew.

Impermanence in Each Moment: Throughout three dynasties of Dinh, Le, and Ly, Master Van Hanh had devoted his knowledge to serve the country and the people. He died on the full moon night of 1018. He always reminded his disciples about ‘impermanence’: “Impermanence (anitya) is the state of not being permanent, of lasting or existing only for a short time, of changing continually. Physical changes operating from the state of formation, to that of development, decay and disintegration are exact manifestations of the law of transformation. All things in the universe, from the small grain of sand, the human body, to the big one such as the earth, moon and sun are governed by the aove law, and as such, must come through these four periods. This process of changes characterizes impermanence. All things are impermanent, their birth, existence, change, and death never resting for a moment. All things in this world, including human life, mountains, rivers, and political systems, are constantly changing from moment to moment. This is called impermanence in each moment. Everything passes through a period of birth, maturity, transformation, and destruction. This destruction is called impermanence in each cycle. To see the impermanent nature of all things, we must examine this closely. Doing so will prevent us from being imprisoned by the things of this world.” Impermanence of the body means that the body withers rapidly, soon grows old and delibitated, ending in death. The ancients have lamented: “Oh, that time when we were young and would ride bamboo sticks, pretending they were horses, in the twinkling of an eye, our hair is now spotted with the color of frost.” What happened to all those brave and intelligent young men and those beautiful and enchanting women of bygone days? They ended as in the following poem: “Rosy cheeks have faded, heros have passed away; young students’ eyes, too, are weary and sad.” He also reminded his disciples about the verse of impermance that monks and nuns in most monasteries often chant at the end of ceremonies: ‘This day is already done; our lives are that much less; we’re like fish in a shrinking pond; what joy is there in this? We should be diligent and vigorous, as if our own head were at stake. Only be mindful of impermanence, and be careful not to be lax.’ To him, this body grows old and decays, but the Correct Dharma does not. If we always practice the Correct Dharma every day with our whole body and mind, we will have true happiness. In other words, if we always shower our whole body and mind with the Correct Dharma, we will have no fear of the rise and decline of our own life for at that time, we have the ability to see the rise and decline just like a drop of dew on a blade of grass, no more no less!

Contemplation the Mind-Body Process as Changing, Unsatisfactory, Empty of Self: Zen Master Achaan Jumnien was born in a rural village in Thauland. He began his meditation practice at the age of six. His first instruction was in concentration practices and loving-kindness meditation. Later on, he proceeded to practice various concentration meditations with well-known teachers in Thailand, traveled as a wandering ascetic, and then trained in intensive insight meditation by Master Achaan Dhammadaro at Wat Tow Kote Center. Master Achaan Jumnien is an extremely open teacher who makes use of many methods of practice. He has studied different techniques and rather than focus on only one approach he will prescribe different meditations for his students depending on their needs and their personality or predominant attachments. Yet no matter what technique is developed, he eventually directs the students back to the insight practice of seeing the true nature of the mind-body process as changing, unsatisfactory, and empty of self. It is a part of his teaching that there is no one correct path. He considers meditation practice as an experiment and investigation into our own desires and suffering; and watching meditation progress as just another aspect of the development of insight. He always reminds his students: "Your path in the Dharma is one of constant observation and investigation. It is really important to know that people must take responsibility for their own growth in the Dharma. Practice is for him and all of us a life-long process and though we may use particular meditation techniques for a time, it is the permanent end of all desires, this final peace, that is the true conclusion to our spiritual practice."

Van Hanh's Verse of Impermanence: Zen master Van Hanh was one of the most outstanding disciples of Zen Master Thiền Ông. He was an eminent monk who was not only intelligent in worldly education, but he was also well-versed in the doctrines of three religions: Buddhism, Taoism, and Confucianism. He also reminded his disciples about the verse of impermance that monks and nuns in most monasteries often chant at the end of ceremonies:

"This day is already done

Our lives are that much less

We’re like fish in a shrinking pond

What joy is there in this?"

We should be diligent and vigorous, as if our own head were at stake. Only be mindful of impermanence, and be careful not to be lax.’ To him, this body grows old and decays, but the Correct Dharma does not. If we always practice the Correct Dharma every day with our whole body and mind, we will have true happiness. In other words, if we always shower our whole body and mind with the Correct Dharma, we will have no fear of the rise and decline of our own life for at that time, we have the ability to see the rise and decline just like a drop of dew on a blade of grass, no more no less!

Everything Is Impermanent and Has No-Self, This Is Easy to Say But Hard to Understand: When Tenkei was on his deathbed, he was surrounded by his congregation of disciples, who were weeping and wailing. The Zen master looked around at them and said, "When the Buddha was about to enter extinction, he was surrounded by monks, nuns, laymen, and laywomen, all crying in distress. The Buddha scolded them, saying, 'If you really understood the four holy truths, why would you weep?' I do not sensure your weeping and wailing today, because you are not rid of attachment to the Teaching. Do you wonder why I say this? All my life I have been upholding Zen Buddhism and working wholeheartedly for people, but human feelings are arrogant, the influence of education is weak, and very few people have faith. Imagining how there will be no guides to bring out the true teaching in the future, unawares I weep. Everything is conditional and ultimately empty of inherent selfhood. This is easy to state but hard to understand clearly. I'm afraid you may misunderstand it; but when you do really understand it, you are heirs of Buddha's teaching, repaying the boon of the Buddha and Zen founders. Upholding this principle, work for the benefit of others, on and on. If people who are not present here should come seeking me in the future, then tell them I said this on my deathbed, weeping as I spoke."

Impermanence, An Endless Moving Stream: According to Jisho Warner in Stone Creek Zendo, we usually think that things are changing around us, rushing by at a mad pace and making us feel unstable, so we try to slow them down. We try to establish a firm footing on what is really shifting ground, which only makes us more uneasy. We act as though we are solid unchanging things that changes happen to, but that is impossible. If we carry the idea through that things are changing, we see for ourselves that we are changing, that what is at the heart of things is changingness. What the Buddha said is that it is because we don't see that truth of the nature of things that we suffer. We feel at sea, and we're seasick because we think things should hold still. The Buddha's prescription could be said to be: learn to swim. Impermanence is a great river of phenomena, of beings, things, and events, coming to be and passing away in dependence on each other. This natural order of things includes us, and its laws are our laws. We are an endless moving stream in an endless moving stream.

Everything Is Uneternal, There Remains Only a Fundamental Numinous Consciousness That Is Eternal!: Ling-yun Zhiqin, name of a Chinese Zen monk in ninth century. We do not have detailed documents on this Zen Master; however, there is some interesting information on him in The Records of the Transmission of the Lamp (Ch’uan-Teng-Lu), Volume XI: Name of a Chinese Zen master during the T'ang Dynasty, in around the ninth century, one of disciples and dharma heir of Zen master Chang-Qing Ta-An. He came from the ancient Changxi, now on the coast of Fujian Province. One day, Zen master Ling-yun Zhiqin entered the hall and addressed the monks, saying, "Among you there are persons with various strengths and weaknesses, but you should all observe the vegetation of the four seasons, the leaves falling and the flowers blooming; events that have gone on for an incalculable eon. The gods, humankind, all the realms of existence: earth, water, fire, and wind, all these things come to completion and pass away in the cycle of existence. But when all of cause and effect is exhausted and the nether (lower) realms are finished, still throughout the universe not a single hair will have been created or taken away. There remains only a fundamental numinous consciousness that is eternal. No matter where it is that those of high ability permanently abide with their good companions of the Way, and make this truth evident by renouncing the world, that place is where Dharma is revealed. Those of middling and low ability who remain ignorant, unable to realize illumination, they remain submerged in the three realms and in transmigration through life and death. Sakyamuni Buddha provided a teaching to evidence this truth for gods and humanity, revealing the path of wisdom. Can you understand?"

The Body Is Impermanent As A Dream!: Falling ill late in 1645, Takuan knew his death was near. Gathering his disciples at Tôkai-ji, he told them, "Bury my body in the mountain behind the temple, cover it with dirt and go home. Read no sutras, hold no ceremony. Receive no gifts from either monk or laity. Let the monks wear the robes, eat their meals, and carry on as normal days." Instead of composing the customary Zen monk's death poem, Takuan picked up his brush and wrote the word "dream." This may be understood in light of a declaration he made: "When one truly dies and leaves his own body... he can go freely wherever he likes. In the midst of profound darkness or when the door and windows are shut, one enters a state of freedom... The body is like a dream. When we see this and awake, not a trace remains." Although much of Takuan's life was spent in administrative and political matters, he nevertheless left an important legacy of teachings and artistic expression. His books, paintings, calligraphy, and poetry have continued to inspire and encourage those who follow the road of Zen.

IX. The Buddha's Outlook of Impermanence on Cosmos & Life:

According to the Buddhist view on the universe, the universe is infinite. However, if we speak about the formation of our world system, we can speak about the formation process as follows: “In terms of elements that form the universe, wind is the first one. Its basis is space. Then the wind moves, and in dependence on the moving of the wind, heat occurs; then moisture, then solidity or earth.” Buddhist cosmology not only takes into account the existence of innumerable systems of worlds grouped into what we should call galaxies, but has equally vast conceptions of cosmic time. The Buddha proclaimed that on the highest level of understanding the entire cosmos is the original pure mind. However, on the ordinary level of understanding he painted a picture of a cosmos filled with countless worls systems where countless of living beings of every short reside. Thus, our world system is not the only unique or the only one world system in the universe. Other world systems also have their Buddhas who also teach the path of enlightenment. The most ancient Buddhist texts speak of the various phases in the evolution and devolution over enormous time-periods of these galaxies, how they gradually formed and how after a period or relative stability during which life may be found on their worlds, how, inevitably having come into existence, they must in due course decline and go to destruction. In other words, according to the Buddha's point of view, and later the Buddhist view on the impermanence: Impermanence is not only one of the core Dharma Seals in Buddhism, but it is also the natural law of the whole universe. As a matter of fact, all this is the working of processes, one vent leading quite naturally to another. As you know that although the Buddha discovered the presence of numerous Gods throughout the universe, he never tried to diminish the importance of the God worshipped by the people of his time. He simply preached the truth and that truth does not affect the importance of any Gods. Similarly, the fact that there are numerous suns in the universe does not diminish the importance of the sun of our solar system, for our sun continues to provide us with light every day. To some other religions, Gods can be very powerful compared to human beings, but to Buddhism, they are still not free from sufferings and afflictions, and can be very angry. The life of Gods may be very long, but not eternal as many other religions believe.

Outlook on life and universe has been discussed by a lot of famous scholars in the world. Examination of the origin or nature of life and universe is the task of the metaphysic experts. This problem has a very important position in philosophy. It was examined from the beginning of the Egyptian, Indian and Chinese civilizations. This book is designed to give you only an overview of the Buddhist cosmology. Buddhist cosmology not only takes into account the existence of innumerable systems of worlds grouped into what we should call galaxies, but has equally vast conceptions of cosmic time. According to Buddhist cosmology, the earth goes through periodic cycles. In some of the cycles it improves, in others it degenerates. The average age of a man is an index of the quality of the period in which the person lives. It may vary between 10 years and many hundreds of thousands of years. At the time of Sakyamuni Buddha, the average life-span was 100 years. After him, the world becomes more depraved, and the life of man shortens. The peak of sin and misery will be reached when the average life has fallen to 10 years. The Dharma of Sakyamuni Buddha will then be completely forgotten. But after that the upward swing begins again. When the life of man reaches 80,000 years, Maitreya Buddha from the Tusita Heaven will appear on the earth. Besides, the most ancient Buddhist texts speak of the various phases in the evolution and devolution over enormous time-periods of these galaxies, how they gradually formed and how after a period or relative stability during which life may be found on their worlds, how, inevitably having come into existence, they must in due course decline and go to destruction. All this is the working of processes, one vent leading quite naturally to another. The Buddha wanted to say about the anitya of the universe, which is the state of not being permanent. According to Buddhism, the universe is not staying still in one position forever, but parts of it lasts or exists only for a short time, then they keep changing continually. Physical changes from high and big, low and small, and so on, Buddhism calls these are operating from the state of formation, to that of development, decay and disintegration are exact manifestations of the law of transformation. All things in the universe, from the small grain of sand, the human body, to the big one such as the earth, moon and sun are governed by the aove law, and as such, must come through these four periods. This process of changes characterizes impermanence. Anitya is one of the three fundamental of everything existing: Impermanence (Anitya), Suffering (Duhkha) and Non-ego (Anatman). The Buddha was the Teacher who discovered the real nature of the universal cosmic law and advised us to live in accordance with this law. The Buddha confirmed that it is impossible for anyone to escape from such cosmic laws by praying to an almighty god, because this universal law is unbiased. However, the Buddha has taught us how to stop bad practices by increasing good deeds, and training the mind to eradicate evil thoughts. According to the Buddha, a man can even become a god if he leads a decent and righteous way of life regardless of his religious belief. It is to say a man someday can obtain peace, mindfulness, wisdom and liberation if he is willing to cultivate to perfect himself. The Buddha Sakyamuni himself realized the Noble Truths, considered all metaphysical questions are empty. He often kept silent and gave no answers to such metaphysical questions, because for Him, those questions do not realistically relate to the purpose of Buddhists, the purpose of all Buddhists is the final freedom. According to the Buddha, how can a man know what the universe really is when he cannot understand who he really is? Therefore, the Buddha taught: “The practical way for a man is turning back to himself and seeing where and who he is and what he is doing so that he can overcome the destruction of all hindrances to the truth of all things. That is to say, he has to cultivate to purify his body and mind.” For the universe, the Buddha declared that the material world is formed by the Four Great Elements as many Indian thinkers before Him did. These are Earth element, Water element, Fire element and Air element. These elements are dynamic and impermanent, therefore, all existing things compounded by them must be impermanent too. The problem about the origin of the four elements becomes senseless and is unacceptable to the truth of Dependent Origination which was discovered and taught by the Buddha.

Talking about the Buddhist outlook on life, according to the Buddha, things are changing around us, rushing by at a mad pace and making us feel unstable, so we try to act as though we are solid unchanging things that changes happen to, but that is impossible. If we carry the idea through that things are changing, we see for ourselves that we are changing, that what is at the heart of things is changingness. What the Buddha said is that it is because we don't see that truth of impermanence, the nature of things, that causes us suffer and become gloomy. According to the Buddha, it is wrong to imagine that the Buddhist outlook on life is a gloomy one, and that the Buddhist is in low spirit. Far from it, a Buddhist smiles as he walks through life. He who understands the true nature of life is the happiest individual, for he is not upset by the evanescent (extremely small) nature of things. He tries to see things as they are, and not as they seem to be. Conflicts arise in man when he is confronted with the facts of life such as aging, illness, death and so forth, but frustration and disappointment do not vex him when he is ready to face them with a brave heart. This view of life is neither pessimistic nor optimistic, but the realistic view. The man who ignores the principle of unrest in things, the intrinsic nature of suffering, is upset when confronted with the vicissitudes of life. Man’s recognition of pleasures as lasting, leads to much vexation, when things occur quite contrary to his expectations. It is therefore necessary to cultivate a detached outlook towards life and things pertaining to life. Detachment can not bring about frustration, disappointment and mental torment, because there is no clinging to one thing and another, but letting go. This indeed is not easy, but it is the sure remedy for controlling, if not eradicating, unsatisfactoriness. The Buddha sees suffering as suffering, and happiness as happiness, and explains that all cosmic pleasure, like all other conditioned attachings, is evanescent, is a passing show. He warns man against attaching too much importance to fleeing pleasures, for they sooner or later beget discontent. Equanimity is the best antidote for both pessimism and optimism. Equanimity is evenness of mind and not sullen indifference. It is the result of a calm, concentrated mind. It is hard, indeed, to be undisturbed when touched by the realities of life, but the man who cultivates truth is not upset. Absolute happiness can not be derived from things conditioned and compounded. What we hug in great glee this moment, turns into a source of dissatisfaction the next moment. Pleasures are short-lived, and never lasting. The mere gratification of the sense faculties we call pleasure and enjoyment, but in the absolute sense of the world such gratification is not happy. Joy too is suffering, unsatisfactory; for it is transient. If we with our inner eye try to see things in their proper perspective, in their true light, we will be able to realize that the world is but an illusion that leads astray the beings who cling to it. All the so-called mundane pleasures are fleeting, and only an introduction to pain. They give temporary relief from life’s miserable ulcers. This is what is known as suffering produced by change. Thus, we see that suffering never ceases to work, it functions in some form or other and is always at work.

Regarding all beings in general, Buddhism considers all the living, which includes the vegetable kingdom; however, the term “sattva” limits the meaning to those endowed with reason, consciousness, and feeling. Those who are sentient, sensible, animate, and rational (sentient beings which possess magical and spiritual powers). According to Buddhism, what we call the self is simply the collection of mental facts, experiences, ideas and so forth which would normally be said to belong to self but there is no self over and above the experiences. So mentioned does not mean that people are not important. In fact, Buddhism which preached by the Buddha is totally built on human wisdom. The Buddha taught: “Be your own torch, your own refuge. Do not seek refuge in any other person.” The Buddha added: “I am the Buddha fully realized, sentient beings will become Buddha.” To Buddhism, all realizations come from effort and intelligence that derive from one’s own experience. The Buddha asked his disciples to be the master of their destiny, since they can make their lives better or worse. They can even become Buddha if they study and practice his teachings.

Regarding the point of view on Human Beings and deva Vehicle, according to the Mahayana Rebirth among men conveyed by observing the five commandments (Panca-veramani). However, there are many differences on human destinies in the world. For example, one is inferior and another superior, one perishes in infancy and another lives much longer, one is sick and infirm and another strong and healthy, one is brought up in luxury and another in misery, one is born a millionaire and another in poverty, one is a genius and another an idiot, etc. According to the Buddhist point of view on human life, all of the above mentioned results are not the results of a “chance.” Science nowadays is indeed against the theory of “chance.” All scientists agree on the Law of Cause and Effect, so do Buddhists. Sincere and devoted Buddhists never believe that the unevenness of the world is due to a so-called Creator and/or God. Buddhists never believe that happiness or pain or neutral feeling the person experiences are due to the creation of a Supreme Creator. According to the Buddhist point of view on human life, the above mentioned unevenness that exists in the world are due to the heridity and environment, and to a greater extent, to a cause or causes which are not only present but proximate or remotely past. Man himself is responsible for his own happiness and misery. He creates his own heaven and hell. He is the master of his own destiny. He is his own child of his past and his own parents of his future. Regarding the point of view on Deva, this is only one of the five vehicles, the deva vehicle or Divine Vehicle. It transports observers of the ten good qualities (thập thiện) to one of the six deva realms of desire, and those who observe dhyana meditation to the higher heavens of form and non-form. Sentient beings are to be reborn among the deva by observing the ten forms of good actions or Ten Commandments (Dasa-kusala).

Regarding the point of view on the Kaya and Citta, Buddhism talks about the theory of impermanence of the body and mind. Some people wonder why Buddhism always emphasizes the Theory of Impermanence? Does it want to spread in the human mind the seed of disheartenment, and discourage? In their view, if things are changeable, we do not need to do anything, because if we attain a great achievement, we cannot keep it. This type of reasoning, a first, appears partly logical, but in reality, it is not at all. When the Buddha preached about impermanence, He did not want to discourage anyone, but warning his disciples about the truth. A true Buddhist has to work hard for his own well being and also for the society’s. Although he knows that he is facing the changing reality, he always keeps himself calm. He must refrain from harming others, in contrast, strive to perform good deeds for the benefit and happiness of others. All things have changed and will never cease to change. The human body is changeable, thus governed by the law of impermanence. Our body is different from the minute before to that of the minute after. Biological researches have proved that the cells in our body are in constant change, and in every seven years all the old cells have been totally renewed. These changes help us quickly grow up, age and die. The longer we want to live, the more we fear death. From childhood to aging, human life is exactly like a dream, but there are many people who do not realize; therefore, they continue to launch into the noose of desire; as a result, they suffer from greed and will suffer more if they become attached to their possessions. Sometimes at time of death they still don’t want to let go anything. There are some who know that they will die soon, but they still strive desperately to keep what they cherish most. Not only our body is changeable, but also our mind. It changes more rapidly than the body, it changes every second, every minute according to the environment. We are cheerful a few minutes before and sad a few minutes later, laughing then crying, happiness then sorrow.

According to the Vimalakirti Sutra, Manjusri Bodhisattva obeyed the Buddha’s command to call on Upasaka Vimalakirti to enquire after his health, there was a converssation about the “body”. Manjusri asked Vimalakirti: “What should a Bodhisattva say when comforting another Bodhisattva who falls ill?” Vimalakirti replied: “He should speak of the impermanence of the body but never of the abhorrence and relinquishment of the body. He should speak of the suffering body but never of the joy in nirvana. He should speak of egolessness in the body while teaching and guiding all living beings (in spite of the fact that they are fundamentally non-existent in the absolute state). He should speak of the voidness of the body but should never cling to the ultimate nirvana. He should speak of repentance of past sins but should avoid slipping into the past. Because of his own illness he should take pity on all those who are sick. Knowing that he has suffered during countless past aeons he should think of the welfare of all living beings. He should think of his past practice of good virtues to uphold (his determination for) right livelihood. Instead of worrying about troubles (klesa) he should give rise to zeal and devotion (in his practice of the Dharma). He should act like a king physician to cure others’ illnesses. Thus a Bodhisattva should comfort another sick Bodhisattva to make him happy.” Manjusri, a sick Bodhisattva should look into all things in this way. He should further meditate on his body which is impermanent, is subject to suffering and is non-existent and egoless; this is called wisdom. Although his body is sick he remains in (the realm of) birth and death for the benefit of all (living beings) without complaint; this is called expedient method (upaya). Manjusri! He should further meditate on the body which is inseparable from illness and on illness which is inherent in the body because sickness and the body are neither new nor old; this is called wisdom. The body, though ill, is not to be annihilated; this is the expedient method (for remaining in the world to work for salvation).

Regarding the point of view on the impurity of the Kaya and the Citta. Impurity is the nature of our bodies and minds. Impurity means the absence of an immaculate state of being, one that is neither holy nor beautiful. From the psychological and physiological standpoint, human beings are impure. This is not negative or pessimistic, but an objective perspective on human beings. If we examine the constituents of our bodies from the hair on our head to the blood, pus, phlegm, excrement, urine, the many bacteria dwelling in the intestines, and the many diseases present waiting for the opportunity to develop, we can see clearly that our bodies are quite impure and subject to decay. Our bodies also create the motivation to pursue the satisfaction of our desires and passions. That is why the sutra regards the body as the place where misleads gather. Let us now consider our psychological state. Since we are unable to see the truth of impermanence, suffering, and the selfless nature of all things, our minds often become the victims of greed and hatred, and we act wrongly. So the sutra says, “The mind is the source of all confusion.”

Here is another point of view of the Buddhism on the Kaya is “It is difficult to be reborn as a human being”. Of all precious jewels, life is the greatest; if there is life, it is the priceless jewel. Thus, if you are able to maintain your livelihood, someday you will be able to rebuild your life. However, everything in life, if it has form characteristics, then, inevitably, one day it will be destroyed. A human life is the same way, if there is life, there must be death. Even though we say a hundred years, it passes by in a flash, like lightening streaking across the sky, like a flower’s blossom, like the image of the moon at the bottom of a lake, like a short breath, what is really eternal? Sincere Buddhists should always remember when a person is born, not a single dime is brought along; therefore, when death arrives, not a word will be taken either. A lifetime of work, putting the body through pain and torture in order to accumulate wealth and possessions, in the end everything is worthless and futile in the midst of birth, old age, sickness, and death. After death, all possessions are given to others in a most senseless and pitiful manner. At such time, there are not even a few good merits for the soul to rely and lean on for the next life. Therefore, such an individual will be condemned into the three evil paths immediately. Ancient sages taught: “A steel tree of a thousand years once again blossom, such a thing is still not bewildering; but once a human body has been lost, ten thousand reincarnations may not return.” Sincere Buddhists should always remember what the Buddha taught: “It is difficult to be reborn as a human being, it is difficult to encounter (meet or learn) the Buddha-dharma; now we have been reborn as a human being and encountered the Buddha-dharma, if we let the time passes by in vain we waste our scarce lifespan.”

According to Prof. Junjiro Takakusu in The Essentials of Buddhist Philosophy, causation means conditioned arising, or arising from the secondary causes, in contrast with arising from the primal nature or bhutatatha (Tánh giác); or everything arises from conditions and not being spontaneous and self-contained has no separate and independent nature. Buddhism does not give importance to the idea of the Root-Principle or the First Cause as other systems of philosophy often do; nor does it discuss the idea of cosmology. Naturally such a branch of philosophy as theology did not have grounds to develop in Buddhism. One should not expect any discussion of theology from a Buddhist philosopher. As for the problem of creation, Budhism is ready to accept any theory that science may advance, for Buddhism does not recognize any conflict between religion and science. According to Buddhism, human beings and all living things are self-created or self-creating. The universe is not homocentric; it is a co-creation of all beings. Buddhism does not believe that all things came from one cause, but holds that everything is inevitably created out of more than two causes. The creations or becomings of the antecedent causes continue in time-series, past, present and future, like a chain. This chain is divided into twelve divisions and is called the Twelve Divisioned Cycle of Causation and Becomings. Since these divisions are interdependent, the process is called Dependent Production or Chain of causation. The formula of this theory is as follows: From the existence of this, that becomes; from the happening of this, that happens. From the non-existence of this that does not become; from the non-happening of this, that does not happen.

According to the Madhyamaka philosophy, the doctrine of causal law (Pratityasamutpada) is exceedingly important in Buddhism. It is the causal law both of the universe and the lives of individuals. It is important from two points of view. Firstly, it gives a very clear idea of the impermanent and conditioned nature of all phenomena. Secondly, it shows how birth, old age, death and all the miseries of phenomenal existence arise in dependence upon conditions, and how all the miseries cease in the absence of these conditions. The rise and subsidence of the elements of existence is not the correct interpretation of the causal law. According to the Madhyamaka philosophy, the causal law (pratityasamutpada) does not mean the principle of temporal sequence, but the principle of essential dependence of things on each other. In one word, it is the principle of relativity. Relativity is the most important discovery of modern science. What science has discovered today, the Buddha had discovered more than two thousand five hundred years before. In interpreting the causal law as essential dependence of things on each other or relativity of things, the Madhyamaka means to controvert another doctrine of the Hinayanists. The Hinayanists had analyzed all phenomena into elements (dharmas) and believed that these elements had a separate reality of their own. The Madhyamika says that the very doctrine of the causal law declares that all the dharmas are relative, they have no separate reality of their own. Without a separate reality is synonymous with devoid of real (sunyata), or independent existence. Phenomena are devoid of independent reality. The most importance of the causal law lies in its teaching that all phenomenal existence, all entities in the world are conditioned, are devoid of real (sunya), independent existence (svabhava). There is no real, dependent existence of entities. All the concrete content belongs to the interplay of countless conditions. Nagarjuna sums up his teaching about the causal law in the following words: “Since there is no elements of existence (dharma) which comes into manifestation without conditions, therefore there is no dharma which is not ‘sunya,’ or devoid of real independent existence.”

There are many different kinds of Categories of Causation. The first category is the “Causation by Action-influence”: Causation by action-influence is depicted in the Wheel of Life. There is law and order in the progress of cause and effect. This is the theory of causal Sequence. In the Twelve Divisioned Cycle of Causations and Becomings, it is impossible to point out which one is the first cause, because the twelve make a continuous circle which is called the Wheel of Life. People are accustomed to regard time as progressing in a straight line from the infinite past through present to infinite future. Buddhism, however, regards time as a circle with no beginning or end. Time is relative. The death of a living being is not the end; at once another life begins to go through a similar process of birth and death, and thus repeats the round of life over and over again. In this way a living being, when considered in relation to time, forms an endless continuum. It is impossible to define what a living being is, for it is always changing and progressing through the Divisions or Stages of Life. The whole series of stages must be taken in their entirety as representing the one individual being. Thus, a living being, when regarded in relation to space, forms a complex of five elements. The Wheel of Life is a clever representation of the Buddhis conception of a living being in relation to both space and time. The Wheel of Life is a circle with no beginning, but it is customary to begin its exposition at Blindness (unconscious state). Blindness is only a continuation of Death. At death the body is abandoned, but Blindness remains as the crystalization of the effects of the actions performed during life. This Blidness is often termed Ignorance; but this ignorance should not be thought of as the antonym of knowing; it must include in its meaning both knowing and not knowing, blindness or blind mind, unconsciousness. Blindness leads to blind activity. The energy or the effect of this blind activity is the next stage, Motive or Will to Live. This Will to Live is not the kind of will which is used in the term “free will;” it is rather a blind motive toward life or the blind desire to live. Blindness and Will to Live are called the Two Causes of the past. They are causes when regarded subjectively from the present; but objectively regarded, the life in the past is a whole life just as much as is the life of the present.

The second category is the “Causation by the Ideation-Store”: Causation by the Ideation-store is used to explain the origin of action. Actions or karma are divided into three groups, i.e., those by the body, those by speech and those by volition. When one makes up one’s mind to do something, one is responsible for it and is liable to retribution, because volition is a mind-action even if it is not expressed in speech or manifested in physical action. But the mind being the inmost recess of all actions, the causation ought to be attributed to the mind-store or Ideation-store. The Buddhist ideation theory divides the mind into eight faculties, i.e., the eye-sense, the ear-sense, the nose-sense, the tongue-sense, the body-sense, the co-ordinating sense-center or the sixth mano-vijnana, the individualizing thought-center of egotism or the seventh manas-vijnana, and the storing-center of ideation or the eighth alaya-vjnana, or Ideation-store. Of these eight faculties, the seventh and the eighth require explanation. The seventh, the Individualizing Center of Egotism is the center where all the selfish ideas, egotistic, opinions, arrogance, self-love, illusions, and delusions arise. The eighth, the Storing Center of Ideation, is where the ‘seeds’ of all manifestations are deposited and later expressed in manifestations. Buddhism holds that the origin of all things and events is the effect of ideation. Every seed lies in the Storing Center and when it sprouts out into the object-world a reflection returns as a new seed. That is, the mind reahces out into the outer world and, perceiving objects, puts new ideas into the mind-store. Again, this new seed sprouts out to reflect back a still newer seed. Thus the seeds accumulate and all are stored there together. When they are latent, we call them seeds, but when active we call them manifestations. The old seeds, the manifestations and the new seeds are mutually dependent upon each other, forming a cycle which forever repeats the same process. This is called the Chain of Causation by Ideation. That which makes the seed or subconscious thought sprout out into actual manifestation, that is, the motive force which makes the chain of causation move, is nothing but ideation. It is easy to see from this theory of Causation by Ideation that Delusion, Action and Suffering originate from mind-action, or ideation. The Storing Center of Ideation is carried across rebirth to determine what the next form of life will be. This Storing Center might be regarded as similar to the soul in other forms of religion. According to the Buddhist doctrine, however, what is reborn is not the soul, but is the result of the actions performed in the preceding life. In Buddhism the existence of the soul is denied.

The third category is the “Causation by Thusness”: Causation by Thusness is used to explain the origin of the ideation-store. The ideation-store of a human being is determined by his nature as a human being and this nature is a particular dynamic form of Thusness. One should not ask where Thusness or Matrix of Thus-come originates, because it is the noumenon, the ultimate indescribable Thusness. Thusness or suchness, is the only term which can be used to express the ultimate indefinable reality. It is otherwise called the Matrix of Thus-come. Thus-come is Buddha-nature hidden in ordinary human nature. “Thus-come” is a designation of the Buddha employed by himself instead of “I”or “we,” but not without special meaning. After he had attained Enlightenment, he met the five ascetics with whom he had formerly shared his forest life. These five ascetics addressed him saying “Friend Gotama.” The Buddha admonished them, sayingthat they ought not treat the Thus-come (thus enlightened I come) as their friend and their equal, because he was now the Enlightened One, the Victorious, All-wise One. When he had ‘thus come’ in his present position as the instructor of all men and even of devas, they should treat him as the Blesed One and not as an old friend. Again, when the Buddha went back to Kapilavastu, his former home, he did not go to the palace of his father, but lived in the banyan grove outside the town, and as usual went out to beg daily. Suddhodana, his king-father, could not bear the idea of his own son, the prince, begging on the streets of Kapilavastu. At once, the king visited the Buddha in the grove and entreated him to return to the palace. The Buddha answered him in the following words: “If I were still your heir, I should return to the palace to share the comfort with you, but my lineage has changed. I am now a successor to the Buddhas of the past, all of whom have ‘thus gone’ (Tathagata) as I am doing at present, living in the woods and begging. So your Majesty must excuse me.” The king understood the words perfectly and became a pupil of the Buddha at once. Thus come and thus gone have practically the same meaning. The Buddha used them both and usually in their plural forms. Sometimes the words were used for a sentient being who thus come, i.e., comes in the contrary way. Thus-come and Thus-gone can therefore be used in two senses: ‘The one who is enlightened but comes in an ordinary way’ or ‘The one who comes in an ordinary way simply.’ Now, Thusness or the Matrix of Thus-come or Thus-gone means the true state of all things in the universe, the source of an Enlightened One, the basis of enlightenment. When static, it is Enlightenment itself, with no relation to time or space; but, when dynamic, it is in human form assuming an ordinary way and feature of life. Thusness and the Matrix of Thus-come are practically one and the same, the ultimate truth. In Mahayana the ultimate truth is called Suchness or Thusness. We are now in a position to explain the Theory of Causation by Thusness. Thusness in its static sense is spaceless, timeless, all-equal, without beginning or end, formless, colorless, because the thing itself without its manifestation cannot be sensed or described. Thusness in its dynamic sense can assume any form; when driven by a pure cause it takes a lofty form; when driven by a tainted cause it takes a depraved form. Thusness, therefore, is of two states. The one is the Thusness itself; the other is its manifestation, its state of life and death.

The fourth category is the “Causation by the Universal Principle”: Dharmadhatu means the elements of the principle and has two aspects: the state of Thusness or noumenon and the world of phenomenal manifestation. In this causation theory it is usually used in the latter sense, but in speaking of the odeal world as realized, the former sense is to be applied. Buddhism holds that nothing was created singly or individually. All things in the universe, matter and mind, arose simultaneously, all things in it depending upon one another, the influence of each mutually permeating and thereby making a universal symphony of harmonious totality. If one item were lacking, the universe would not be complete; without the rest, one item cannot be. When the whole cosmos arrives at a harmony of perfection, it is called the ‘Universe One and True,’ or the ‘Lotus Store.’ In this ideal universe all beings will be in perfect harmony, each finding no obstruction in the existence and activity of another. Although the idea of the interdependence and simultaneous rise of all things is called the Theory of Universal Causation, the nature of the rise being universal, it is rather a philosophy of the totality of all existence than a philosophy of origination.