From Impmenence To Permanence In Buddhism

Everything in the universe is in a temporary state, some last for centuries, similar to mountains and seas, and some are as brief as a lightning (Hardy, 2016). Elements joined together to form a particular state of being, but the object cease to exist when the elements are broken apart (Hardy, 2016).

Why do we suffer? Humans have spent years searching for meaning in the grievous events that happen in life. Some find comfort through religions that give reason to tragedy and teach that suffering is not always eternal. Others just accept that this is the way the world is and then do their best to adapt to that reality. Religions and philosophies, like Buddhism and stoicism, may try to teach its followers how to end their pain, because no one likes hurting. However, suffering is not necessarily a bad thing. It is painful, but suffering can bring new levels of meaning and appreciation to happiness. Pain is inevitable for anyone who cares about the people or things in his/her life. But if we were to eliminate suffering then life would become meaningless, because real joy is not possible without the risk of pain, and those who find contentment after enduring some tribulations appreciate their joy much more.

of something changes, the thing itself does not. For example, if you take two pieces of

In Buddhism, the three marks of existence are three characteristics of all existence and beings. And they are impermanence, suffering and non-self. Impermanence doctrine is one of the foundational premises of Buddhism, which asserts that all physical and mental events are not metaphysically real, that they are not constant or permanent, they come into being and dissolve. Therefore, Buddhism declares that in this world there is nothing that is fixed and permanent. Everything is subject to change and alteration.

I believe suffering results from our separation from God. He is holy, all-powerful, all-loving, all that is good. Each day I find myself doing things that move me away from Him. Every time I sin, the world becomes a little bit worse. I can do no good thing apart from God. The more I separate myself from Him, the more likely I am to cause someone else harm or pain.

Interbeing, the changeable nature of existence, is closely related to the Buddhist idea of impermanence. Just as the moon is constantly waxing and waning, everything is constantly changing in the world. From Thich Nhat Hanh’s interesting analogy of roses and garbage, one can see the impermanent nature of things. The beautiful roses have to decay and become garbage eventually. Regardless how beautiful things are, they will inevitably fade away one day. Beauty and happiness does not last forever in this world. However, Thich Nhat Hanh also has an optimistic interpretation on the nature

Suffering is one of the mysteries of human existence. Redemptive suffering, suffering willingly offered up, can be of tremendous use; but the natural human reaction to suffering is not willing acceptance. On the contrary, the natural reaction is to avoid it as much as

It subtly explained that death is not permanent as it is merely a temporary state of one’s soul that will cycle on. The films depiction of impermanence gives the viewers the message of change and how it is a part of life we all go through, however, death is not permanent. Nothing is forever in life, everyone goes through changes that are positive and negative just like the films element of impermanence, that provide the natural changes in the challenges of life. For instance, when one of the reincarnates child’s father’s brother dies and they experience a difficult death, which is also showing that life is not finite. Another illustration of impermanence and a lesson of reincarnation is a scene where Lama Norbu explains what it means to reincarnate and its relation to the religion. He explains that “the mind and the body is like the content and the container”. He illustrates this by smashing his cup of tea, and states, “the cup is not a cup anymore. Yet where is the tea? […]just like the mind after one dies, the tea(content) moves from one container to the next, but it is still tea”. This is an important point about how the soul travels from vessel to vessel. The vessels change but the soul remains the same, like the tea in its cup, the floor, and in a

Suffering is caused by desire. we do not just want something we get attached to something. we get attached to something that we want. Buddhist do not get attached to

Are you familiar with the buddhist religion? The buddhist religion believes in many methods of ending suffering such as dharma, karma, and reincarnation. These are multiple ways to end suffering because Buddhists believe that if you are good in your first life, eventually, reincarnation will stop and you will live a peaceful

The concept of the 'self' is critical to a great many religious traditions. Understanding one's own individual position within the context of the universe helps to drive one's relationship to the divine, to the pedestrian and to one's fellow man. This is the orientation that helps define atman in the Hindu tradition. Here, this layered 'self' is a critical dimension of one's spiritual enlightenment. Finding and recognizing one's 'permanent self' from within is an essential part of this path. A concept tantamount to the soul, the atman is, in Hindu tradition, said to be the vestige of humanity that remains even when the body is expired. This makes it an essential premise also of transferring the self during the cycle of reincarnation.

Buddhism stands as a philosophy and a religion founding itself on the theory of a possible eternal soul. Until awakening is achieved, this eternal soul is locked in the vicious cycle of rebirth (Samsara). According to the Four Noble Truths preached by the Buddha, life is a perpetual suffering caused by desire and attachment, and freedom from suffering is only possible by practicing the Eightfold Path. The World is suffering in a succession of temptations and negative experiences from birth to death. Therefore Buddhism advises on searching to go beyond suffering, and only aspire to rest, nothingness, and liberation, into a final state called Nirvana. Happiness or Nirvana can eventually be achieved in a hereafter, another life, if man abandons any desire or perspective of action within his present life, in order to go past suffering.

Lastly Suffering or Sorrow. According to the text, this refers to the fact that life, when lived in a typical manner can never be fully satisfying because of its constant change. Even in the midst of pleasure, we are always aware that pleasure is short-lived. The Sanskrit word for this is duhkha. Buddha rejected the notion of a permanent soul but believed in rebirth. Buddhism proposes that certain elements of personality (not necessarily a soul) that make up an individual can recombine and continue from one lifetime to another while karma determines how an individual will be reborn and his/her life’s circumstances. (pages 131-132)

The word Dukkha According to Walpola Rahula, “is generally translated by most scholars as 'The Noble Truth of Suffering', and it is interpreted to mean that life according to Buddhism is nothing but suffering and pain.” Although this interpretation is not wholly accurate, because Dukkha is not directly translatable into English. There are many other translations that might serve to interpret the buddha’s concept of Dukkha, such as ‘impermanence’, ‘emptiness’, and ‘imperfection’. The Buddha believed the root of Dukkha is desire, and that it comes in three main forms: ordinary suffering, suffering due to impermanence, and suffering of composite things. These three modes of suffering explain how, according to the buddha, dukkha permeates through virtually all aspects of sentient beings’ existence. In the macro sense, I agree with the Buddha’s claim that dukkha is part of the fundamental nature of our phenomenal world, but I believe that it is fair to claim that the noble truth of dukkha means much more than the subjective experience of “suffering.” To gain a more accurate understanding of the nature shifting nature of Dukkha it is necessary to take a closer look how its meaning shifts depending on which of the three forms in it is manifested. The following paragraphs will aim to clarify this claim.

"The origin of suffering is attachment to transient things and the ignorance thereof… The reasons for suffering are desire, passion, ardour, pursue of wealth, prestige, striving for fame and popularity" (The Big View).