{"id":208551,"date":"2018-08-09T22:33:33","date_gmt":"2018-08-09T20:33:33","guid":{"rendered":"https:\/\/institut.dhagpo.org\/?p=208551"},"modified":"2018-08-15T18:00:56","modified_gmt":"2018-08-15T16:00:56","slug":"good-news-everything-changes-all-the-time","status":"publish","type":"post","link":"https:\/\/institut.dhagpo.org\/en\/good-news-everything-changes-all-the-time\/","title":{"rendered":"Good News\u2014Everything Changes All the Time!"},"content":{"rendered":"

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Lama Jampa Thaye’s Teaching on Impermanence<\/strong><\/p>\n

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[\/et_pb_image][et_pb_text admin_label=”\u201cWe do not only practice contemplation on impermanence in the beginning of the path;” _builder_version=”3.7″]<\/p>\n

\u201cWe do not only practice contemplation on impermanence in the beginning of the path; it is a major theme that we explore throughout the entirety of our spiritual journey.\u201d Lama Jampa Thaye<\/a> warns us that if we run across the theme of impermanence often and in all Buddhist traditions, it’s for a good reason. The reason is twofold: Meditation on impermanence awakens us to the necessity of applying the Buddha’s teaching, and it also brings us closer to the reality of phenomena.<\/p>\n

Nonetheless, a question arises; what do we mean by meditation in this context? He explains, \u201cHere, meditation is a form of reflection; on the basis of concepts, we bring an idea to the mind, and we analyze it in order to bring about certainty in relation to the subject. This certainty is not only intellectual. It is not a question of convincing oneself of the fact that death is inevitable, for example. The understanding we are talking about here brings a profound change in our feelings. We experience detachment from our ordinary implications because we take the notion of death seriously. There is an intellectual aspect, but also an emotional or sentimental one, we could say. We must integrate the instructions into our reflection until they affect us within and eventually bring about change.\u201d This is what led Nagarjuna to say, \u201cAs all things are consumed by impermanence<\/a>, we cannot find protection in any phenomenon.\u201d<\/p>\n

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In fact, the integration of impermanence is progressive<\/a>. First, our view is completely incorrect because we think that all phenomena are permanent. To correct this, the Dharma affirms that all conditioned phenomena are impermanent. We then are able to observe that things appear, abide, and are destroyed, but this remains a very crude approach to reality. To allow us to go deeper, it is taught that all things are momentary.<\/p>\n

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[\/et_pb_image][et_pb_text admin_label=”This means that phenomena change from moment to moment.” _builder_version=”3.7″]<\/p>\n

This means that phenomena change from moment to moment. We arrive at an understanding of more subtle impermanence, one closer to reality. But the final view expressed by the middle way is that all phenomena, including the moment itself, are empty of any true existence. After analysis, we perceive that the moment itself cannot be an entity. It is like a ladder that we ascend rung by rung. The approach evolves in relation to the understanding of the practitioner. Starting from gross impermanence, we reach emptiness.<\/p>\n

Lama Jampa clarifies that, \u201cEmptiness<\/a> can be difficult for beginners. Considering impermanence allows us to dissipate grasping to the idea that things are always the same. Contemplating impermanence allows us to see that things do not have an essential nature and, thus, to get closer to emptiness. Meditating on impermanence allows us to develop the proper view.\u201d<\/p>\n

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Discover more photos on the Facebook album for this Chronicle<\/a><\/p>\n

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Chronicles from the Institute<\/h2>\n