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The permanence of impermanence
As a person in the elementary stages of the study of Buddhism, I have of course been introduced to the concept of impermanence. The idea of an ever-changing world is not too hard to grasp due to the fact that as humans, whether Buddhists or not we experience this phenomenon everyday. My question is as follows: What effect does impermanence have on Nirvana, Buddhism and most importantly, impermanence itself? If impermanence is indeed impermanent, does this mean that permanence can occur, and since permanence would also then be impermanent, are we trapped in ever looping cycles of permanence and impermanence? Thank you in advance for your thoughts regarding this question.
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Though the first step to seeing clearly is fear. And sometimes revulsion. But then those things we need to see and examine their root.
You say you obviously see that things are impermanent and it is true but we have a lot of attachment to things and defensiveness, so in a sense it is not true.
Its like you might say impermanence. Got that. Now why do I still suffer? Wellllll if you got that then why do you suffer? And the answer is that you don't really have that realization deepened and stabilized. I am in the same boat as you
I think this covers it. Word, jinzang.
The Dharma does not apply to the Dharma, only to that which is conditioned; form and mind.
Namaste
What we learn is that the only true nature we can ascribe to anything we experience... are these laws of nature, this Dharma. All things are impermanent, interdependent & not having a separate self, and arise/change/fall based upon conditionality (Karma). As these are the nature of all phenomena, any grasping or clinging leads to dissatisfaction/suffering (Dukkha) because it is in opposition to reality.
Our freedom lies in following the path to see these things as true for ourselves, to let go of our attachments and become a force of compassion and wisdom in this world to alleviate the suffering of others. That's Buddhism in a nutshell.
This is why Nirvana is unconditioned, because it is not phenomena. It is truth.
One who realizes Nirvana remains subject to the Dharma, but has penetrated the Four Noble Truths and has broken the chain of Dependent Origination that causes the rebirth of unwholesome states. This being experiences a freedom and ease-of-mind that has no parallel in the worldly life of the unawakened.
Don't give us too much nirvana at once. Bub. That is all........
Love your thinking brother. Really great question.. Paradox makes sense as long as you understand irrationality. The logical mind is baffled by nonsense (non sense) but it is nonsense that ones soul understands<3
But he observed it with detachment and wisdom.
LOL,
but yea, I'd think of it as, impermanence is an idea, not a thing.
and great question OP.
Namaste
Again, I don't think so. This is a cornerstone of Dharma, I remain mystified as to why this point is debated:)
That is a perceptival relation, annica and anataman are not. The distinction is crucial.
Agree in the case of up and down and me and them, they are illusions of perspective. the Three marks are wholly different to this though, they are prior to any perceiver.
This point is where all dharma paths start, surely?
namaste
Dualistic concepts take many forms including perceptival ones.But, the point I was trying to make is that all dualistic concepts are illusion. This is important to understand in order to understand emptiness and nirvana.
[SIZE=+1]36.1 Conditional existence of Buddhas[/SIZE]
In his Enlightenment under the Bodhi Tree, Shakyamuni discovered the universal truths, one of which was the Law of Dependent Origination.
When this is, that is
This arising, that arises
When this is not, that is not
This ceasing, that ceases.
Also ...
The Diamond Sutra
http://community.palouse.net/lotus/diamondsutra.htm
Where is the dualism though? Annica and Anataman are not dualistic, are they? They are structural, simple and foundational.
I dont see the connection. Is nirvana magic or freedom from suffering, views, attachments...?
Yes, but this is higher in abstraction than annica and anataman, this is where dukka begins, with interdependent causation.
You can think of the three marks as being the three first truths of three kinds of reaslity:
the structural reality - anataman.
the dynamic reality - annica
the causal reality - dukka
does that make sense?:)
namaste?
You must empty your minds of opinions, then you will see. Our practice goes beyond cleverness and beyond stupidity. If you think;"I am clever, I am wealthy, I am important, I understand all about Buddhism."; You cover up the truth of anatta or no-self. All you will see is self, I, mine. But Buddhism is letting go of self. Voidness, Emptiness, Nibbana.<sup id="cite_ref-buddhanet.net_75-0">[76]</sup>
Ajahn Maha Boowa makes a similar point. He states:
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Let us not confuse deep and dilligent practice with foundational dharma truths.
Let us also be mindful that the buddha tells us he has nothing hidden up his sleeve.
And, we should place the four noble truths always before the commentators un buddhism, however wise etc they may be.
You know, I have had this kind of response a fair few times over the years. Part of me thinks its a cop-out. Part of me thinks it's often entirley bogus.
But part of me think's in some cases its absolutely valid, for example, were I to be "putting-down" meditation or the life of Right Action, I think such retorts are wise and valid.
However, in the case of the three foundational marks of all existent things, which can be stated clearly and seen by all, your response has no meaning I can discern. Moreover, your response suggests to me you should look at these truths in isolation from your own prior-views. They come before views, before experience.
If you can tell me why you should not do this, or why I am mistaken here, I would gladly listen. But be mindful you do not belittle the profound significance of the Three Seals with responses better suited to the nudity of emperors.
Let's keep Dharma Simple;)
namaste