ATIKOPA


All things are impermanent

Encourage Diligence and Correction Method

Although we have a precious human rebirth and are connected with the Dharma, due to our habitual tendencies, we may want to be lazy and cling to pleasure. If we understand that everything is impermanent, our lazy tendencies will decrease.
There are two ways to understand "impermanence": one is to understand "impermanence" from the phenomena of the "five elements" such as formation, existence, decay, and emptiness; the other is to understand "impermanence" from birth, aging, sickness, and death.
Nagarjuna said, "Which will come first, tomorrow or the next life? No one can predict." Keep "impermanence" in mind and constantly observe all phenomena, being aware that nothing lasts forever. In this way, you will have a profound understanding of "impermanence," gradually reduce your attachment to worldly things, and decrease your inner afflictions. This will give rise to a strong "renunciation."
There are seven ways to contemplate "impermanence of all things": contemplating the external world and practicing impermanence, contemplating sentient beings and practicing impermanence, contemplating eminent monks and virtuous masters and practicing impermanence, contemplating worldly lords and practicing impermanence, contemplating various metaphors and practicing impermanence, contemplating the uncertainty of death and practicing impermanence, and contemplating intense desires and practicing impermanence.

Thinking about the external world and cultivating impermanence
The external world, formed by the collective merit of all beings—the four continents, Mount Sumeru, the heavens, and the solid Iron Mountain range—though it may exist for countless eons, is ultimately impermanent. Under the cyclical law of formation, existence, decay, and emptiness, the elements of earth, water, fire, and wind also manifest as emptiness. If no entity in the universe can exist eternally, how much less so the human body, as unstable as a fly in autumn! Therefore, one should sincerely cultivate oneself.

Contemplate the impermanence of all beings within your own mind.
Nagarjuna said, "Life is impermanent, like a bubble blown away by the wind. It is extremely rare to awaken from a deep sleep while breathing in and out."
No sentient being in the ten directions and six realms can escape death. From birth, we approach death step by step. We just cannot be sure when or where we will die. Since we know that death will always come, we should generate the thought of impermanence in our own minds and diligently practice the supreme Dharma that is beneficial to our determination at the time of death.

Contemplate the impermanence of life by observing the teachings of eminent monks and virtuous masters.
Not only do ordinary people's lives have an end, but all saints have also demonstrated Nirvana. This proves that the continuity of the mind depends on the impure physical body, which is a temporary composite of the four elements. Since we cannot be certain when the body will decay, we should diligently practice virtuous deeds.

Contemplate the world's supreme ruler and cultivate impermanence.
Not only saints manifest Nirvana, but even celestial beings and immortals with lifespans spanning countless eons and possessing great majesty also face death. In the human world, not only will those who have transcended worldly lifespans face death, but many kings and nobles will also one day die. Therefore, before death arrives, we should constantly diligently contemplate and practice the Dharma.

Cultivating impermanence through various metaphorical interpretations
The increase or decrease of mental "calamities" is also "impermanent." From the perspective of time, all changes and increases or decreases in the number of calamities are "impermanent."
In the beginning of time, there was no sun or moon in the sky. Humans emitted their own light, were several yojanas tall, fed on nectar, and walked in the air using divine transformations. Later, due to afflictions and unwholesome karma, their blessings gradually declined, and diseases, wars, and disasters arose, leading to the current situation.
Nowadays, people's afflictions are becoming increasingly heavy, their blessings are diminishing, and various calamities such as diseases, wars, famines, and disasters are rampant, leading to shorter and shorter lifespans. Therefore, observing the increase and decrease of calamities in human existence is indeed inseparable from the nature of "impermanence."
Observing the changing seasons in nature, we also see "impermanence." The changes of summer, autumn, winter, and spring appear in a cyclical sequence, just like the cycle of "birth, old age, sickness, death, and suffering" for sentient beings in samsara—all are manifestations of "impermanence."
Therefore, by carefully observing and thinking about things such as yesterday and today, this morning and tonight, this year and next year, one will know that everything is constantly changing, and this is the manifestation of "impermanence".
Observe the cities, villages, and temples we are familiar with, and we will find some substantial changes. Even our families are in constant flux. Although these changes appear to rise and fall with the conditions and merits of life, they are all inseparable from the nature ofAll phenomena encompassed by internal and external conditions and emotions are neither permanent nor firm; this is what is meant by "birth inevitably leads to death, accumulation inevitably leads to exhaustion, unity inevitably leads to division, piles inevitably lead to collapse, and height inevitably leads to fall."

Birth is inevitable and death is certain—all things, including friends and enemies, pleasure and pain, virtue and vice, and all conceptual thoughts, are impermanent. When death comes suddenly, there is no moment of freedom, nor any companion; one wanders alone in the intermediate state (bardo), relying solely on the Dharma practiced in this life. Therefore, one should contemplate and diligently practice the Dharma.

All accumulations must come to an end – due to the manifestation of "impermanence," everything that is painstakingly accumulated will eventually dissipate. Many examples in reality demonstrate that wealth and honor are fleeting. Therefore, one should contemplate and generously give away one's wealth.

What is united must eventually be divided – all gatherings and unions among people will eventually end in separation. We should consider that we cannot stay together forever, and therefore, during our brief time together, we should respect and love each other, and live in harmony.

Everything that is built will eventually collapse and turn to ashes—all constructed buildings, due to various factors, will eventually crumble. Therefore, we should not be attached to convenient cities, comfortable residences, or solemn temples; instead, our minds should rely on the Dharma for practice. The Kadampa school has a teaching on the "Four Reliances" for practice: "The mind relies on the Dharma, the Dharma relies on poverty, poverty relies on death, and death relies on a dry ravine." We should also sincerely contemplate and cultivate these four perfect reliancees.

Those who rise high will inevitably fall – In real life, we often see people with power and status, but no one's position is permanent. Therefore, we should sincerely cultivate the Dharma that leads to perfect enlightenment.

Friendships and enemies are fickle.
In the cycle of rebirth, all relationships of kinship and enmity are constantly changing; this is the manifestation of impermanence. Therefore, we should contemplate loving all people with great compassion and treating all enemies and friends with equality.

Suffering and joy are impermanent
In reality, many people experience wealth and happiness in the first half of their lives, only to suffer poverty and hardship in the second. Others experience suffering in the first half and happiness in the second. However, we know from the biographies of sages that the ascetic practices undertaken in pursuit of the Dharma, though temporarily accompanied by much suffering, ultimately lead to supreme bliss. Therefore, suffering and happiness are impermanent. We should sincerely contemplate and follow in the footsteps of our Buddha predecessors in their pursuit of the Dharma, their ascetic practices, and their diligent progress.

Good and bad are not constant
Before ordinary people sever their attachment to self, cultivate the wisdom of emptiness, and attain enlightenment, all outward appearances of virtue or vice are impermanent. All thoughts and ideas, influenced by karma, are also subject to change at any time.
Therefore, one should constantly contemplate the impermanence of death, be aware of one's mistakes, constantly generate a sense of renunciation and aversion to the world, keep one's three doors (body, speech, and mind) in harmony and not be negligent, and diligently and attentively practice the Dharma every day, so as not to waste this life.

Thinking about death is uncertain, and cultivating impermanence is also important.
Humans are born and are destined to die. The only differences are the manner, cause, time, and place of death.
The causes of birth in this world are few, but the causes of death are many, so that the time of death is uncertain and the place of death is unknown. Therefore, we should contemplate the uncertainty of the time of death and the place of birth, and constantly strive to cultivate the Dharma.

Intense thinking and a desire to cultivate impermanence
We should constantly contemplate death, viewing all our actions—walking, sitting, lying down, etc.—as our final actions in this world, including our words and thoughts. Many great practitioners often ponder before going to sleep: "I don't know if I'll need to light a fire tomorrow morning," so they don't cover the fire and leave their bowls upside down every night. We should also practice like them.

In addition to constantly contemplating death, one should always maintain right mindfulness and awareness, and understand that all things in samsara are impermanent and without inherent meaning, and should therefore encourage oneself to practice the Dharma.

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