How to Contemplate the Impermanence of All Conditioned Phenomena (Part III)

Observing impermanence through five internal and external characteristics: impermanence of alteration, impermanence of destruction, impermanence of separation, impermanence of convergence, and impermanence of inherent nature.

How again does one observe the nature of impermanence through the characteristic of separation? It should be understood that all conditioned phenomena are impermanent based on two kinds of separation, internal and external. Regarding the impermanence of internal separation: Suppose there is one who was formerly a master, not a slave nor a servant, able to enjoy things by himself and able to drive others to perform various tasks. Later, he loses his status as master, not gaining the status of a slave or servant, but instead obtains the status of another's slave and servant. This is called the impermanent nature of separation regarding the status of master and so forth. Regarding the impermanence of external separation: Suppose there are presently existing means of livelihood and wealth that have not yet altered, not yet been destroyed by the impermanence of separation, but later are plundered by kings, thieves, undesirable persons, or co-owners, or are lost through evil actions and misconduct, or are sought by effort but cannot be obtained. Such categories should be understood as knowing impermanence through the characteristic of separation.

How again does one observe the impermanence through the characteristic of inherent nature? It means that even the impermanence of alteration, impermanence of destruction, and impermanence of separation that have not yet converged in the present world will certainly have their inherent nature in the future world. By truly comprehending that such conditioned phenomena will certainly have their inherent nature in the future world, such categories are called comprehending the impermanence of inherent nature.

How again does one observe the impermanence through the characteristic of convergence? It means that the impermanence of alteration, impermanence of destruction, and impermanence of separation are presently converging before one. By truly comprehending that such conditioned phenomena are presently converging before one, such categories are called comprehending the impermanence of convergence. Through these five characteristics of impermanence regarding internal and external conditioned phenomena, by appropriately applying and repeatedly cultivating attention accordingly, one attains certainty. (First, one realizes that all conditioned phenomena are impermanent; from impermanence, one further realizes suffering; from suffering, one again realizes emptiness; from emptiness, one finally realizes selflessness. All these are suffering, included within the truth of suffering.)

Thus, through the power of validating reasoning and cultivation, having attained certainty regarding the characteristic of impermanence, one immediately thereafter enters into the characteristic of suffering. One thinks thus: "All these conditioned phenomena are impermanent. Because they are impermanent, they are certainly characterized by arising. Since these conditioned phenomena are characterized by arising, there is the suffering of birth. Since there is the suffering of birth, one should know that there is also the suffering of aging, sickness, and death; the suffering of association with the unpleasant; the suffering of separation from the pleasant; and the suffering of not obtaining what is sought." Thus, one initially enters into the characteristic of suffering through the characteristic of undesirability. Furthermore, regarding all the aggregates with outflows and grasping that are capable of producing pleasant feelings, one enters into the characteristic of suffering through the characteristic of bondage. (After realizing the impermanence of all conditioned phenomena through observation, the mind uninterruptedly contemplates the three kinds of suffering and the eight sufferings, entering into the characteristic of suffering. Uninterruptedly entering into the characteristic of suffering means that the mind faculty and mental consciousness simultaneously attain certainty regarding the impermanent dharmas, confirm that all conditioned phenomena are impermanent, and together realize that all conditioned phenomena are suffering.)

Why is this so? Because, regarding the basis where afflictions such as attachment arise, afflictions such as attachment arise; regarding the basis where bondages such as greed arise, bondages such as greed arise. This can bring about the accumulation of birth, aging, sickness, death, sorrow, lamentation, distress, and all disturbances—the entire great mass of suffering. Furthermore, regarding all the aggregates with outflows and grasping that are capable of producing neither-painful-nor-pleasant feelings, one enters into the characteristic of suffering through the characteristic of non-tranquility. Why is this so? Because all aggregates with outflows and grasping that are capable of producing neither-painful-nor-pleasant feelings are accompanied by heaviness; they are followed by the seeds of suffering and pleasure, and because they are not liberated from the suffering of suffering, the suffering of change, and the suffering of conditioned existence, they are all impermanent and subject to destruction.

Thus, the practitioner, regarding the conditioned phenomena capable of producing pleasant feelings and the pleasant feelings themselves, enters into the suffering of change through the characteristic of bondage. Regarding the conditioned phenomena capable of producing painful feelings and the painful feelings themselves, enters into the suffering of suffering through the characteristic of undesirability. Regarding the conditioned phenomena capable of producing neither-painful-nor-pleasant feelings and the neither-painful-nor-pleasant feelings themselves, enters into the suffering of conditioned existence through the characteristic of non-tranquility. Thus, due to the enhancing power of the characteristic of bondage, the characteristic of undesirability, and the characteristic of non-tranquility, it is said regarding the three feelings: "All feelings are entirely suffering." This is called entering into the characteristic of suffering with the attention to impermanence as the preliminary.

Furthermore, one thinks thus: "At present, I have only the sense faculties, only the sense objects, only the feelings born from them, only the mind, only the nominal designations of 'I' and 'mine,' only views, only conventional designations. Only these are obtainable here; beyond this there is nothing more, nothing excessive or additional." Thus, only the aggregates are obtainable. Among the aggregates, there is no permanent, enduring, steadfast, controlling self, whether called 'I,' 'sentient being,' or further called 'the one who is born, ages, falls sick, and dies,' or called 'the one who creates various karmas and experiences various fruits and results.' Therefore, all conditioned phenomena are empty, devoid of self. This is called entering into the characteristic of emptiness through the characteristic of non-acquisition.

Furthermore, one thinks thus: "All conditioned phenomena correspond to their own characteristics, the characteristic of impermanence, and the characteristic of suffering. They all, being produced from conditions, lack autonomy. Being non-autonomous, none are the self." This is called entering into the characteristic of selflessness through the characteristic of non-autonomy. Thus, the practitioner subsumes the ten characteristics under the four characteristics, and further uses the four characteristics to fully understand the aspect of the truth of suffering. That is: the characteristic of impermanence is subsumed under five characteristics: 1. characteristic of alteration, 2. characteristic of destruction, 3. characteristic of separation, 4. characteristic of inherent nature, 5. characteristic of convergence. The characteristic of suffering is subsumed under three characteristics: 1. characteristic of bondage, 2. characteristic of undesirability, 3. characteristic of non-tranquility. The characteristic of emptiness is subsumed under one characteristic: the characteristic of non-acquisition. The characteristic of selflessness is subsumed under one characteristic: the characteristic of non-autonomy. Through these ten characteristics, one penetrates the four characteristics. Having fully understood the aspect of the truth of suffering through the four characteristics... (The cultivation of the truth of suffering is completed here; thereafter, one cultivates the truth of origin, the truth of cessation, and the truth of the path.)

Dedication: We dedicate all the merits from Dharma propagation and group practice on our online platform to all beings throughout the Dharma realm, to the people of the world. We pray for world peace, the cessation of wars; the absence of conflict, the eternal end of hostilities; may all disasters completely subside! We pray that the people of all nations unite in mutual aid, treating each other with kindness; may there be seasonable weather and abundant harvests, may nations be prosperous and people at peace! May all beings deeply believe in cause and effect, be kind-hearted and refrain from killing; may they widely form good affinities and cultivate wholesome deeds; believe in the Buddha, learn the Dharma, and increase wholesome roots; understand suffering, abandon its origin, aspire to cessation, and cultivate the path; close the door to the miserable destinies and open the path to Nirvana! May Buddhism flourish forever, may the true Dharma abide eternally; may the burning house of the three realms be transformed into the lotus land of Ultimate Bliss!