Anicca teaches that the problem with the human condition is that people cling to the illusion of permanence and do not see life as it really is. Anatta explains that nothing about a human being is permanent. The idea of a permanent self or soul is broken down into five skandhas of impermanent terms – form, feelings, perceptions, impulses, and consciousness.)
The Sermon of Benares introduces the idea of the “pure and spotless eye of the doctrine” (the central truth of the Buddha’s teaching) which claims that “whatever was liable to origination was liable to cessation.” Thus, Buddhists believe whatever begins will also go again. In this way Anicca can be explained in relation to existence in general. Buildings, relationships, and feelings are all constantly changing.
The concept of Anicca is shown to be essential to the religion of Buddhism in understanding the human condition through the story of Kisagotami. This story is told by the Buddha to demonstrate the concept of Anicca and how refusing it leads to Dukkha. Kisagotami is so absorbed by the grief she feels for her dead son that she refuses to accept it and asks the Buddha to cure him. The Buddha’s request for a mustard seed from a house where nobody has died appears simple but Kisagotami’s useless search demonstrates how Anicca is such a fundamental of human experience it is generally ignored. When Kisagotami returns to the Buddha she has not got rid of her loss but has realised the truth that everything is impermanent.
This idea is also emphasized through the story of Prince Siddhatta (the Buddha). In particular it is necessary to note the importance of the story of his early life as it illustrates the concept of Anicca in many ways. From his birth onwards Prince Siddhatta’s life shows the continual tension between the reality of impermanence and the desire for permanence that everyone experiences.
Prince Siddhatta’s mother died shortly after giving birth and he is brought up by his father and aunt who becomes his stepmother. His father’s attempts to cheat impermanence are doomed to failure. As a result of Asita’s prophecy he keeps Siddhatta within the palace walls and spoils him with a life of indulgence. This limits Siddhatta’s experience and encourages him to crave more knowledge about life. After his escape from the palace the four sights the prince saw are the most obvious example of the impermanence of life as they illustrate the changes that old age, sickness and death cause.
Also the Dhammapada explains the concept of Anicca and shows it is necessary in understanding the human condition. The Dhammapada teaches that Anicca is central to human life: “Consider this body! A painted puppet with jointed limbs, sometimes suffering and covered with ulcers, full of imaginings, never permanent, for ever changing.” It also claims that understanding this truth is the way to get rid of suffering and attachment to life: “When a man considers this world as a bubble of froth, and as the illusion of an appearance, then the king of death has no power over him.”
Whilst discussing in as much the doctrine of Anicca is essential to the religion of Buddhism in understanding the human condition it is necessary to refer to Buddhist practice on contemplating Anicca. Buddhists believe they can gain better awareness of Anicca through practising meditation and through mindfulness in the Eightfold Path.
Buddhists believe they can gain better awareness of Anicca through practising Meditation. This helps the Buddhist to detach himself from his senses and attachment to the world. Buddhists must try to be mindful of impermanence in everything so that they can try to get rid of the attachment to permanence and fear of change. Andrea Wilson explains the way in which Buddhists need to understand impermanence in their lives. Everything is a chain reaction within the cycle of life, death and rebirth known as samsara: “The acceptance of death as a natural part of life is an important aspect of the Buddhist teachings or impermanence, suffering and karma. Buddhism says people should contemplate death and impermanence as a chance to value their human rebirths, and to understand the nature of samsara.” (Moral Issues in Six Religions).
Furthermore, whilst discussing the doctrine of Anicca and if it is essential to the religion of Buddhism in understanding the human condition it is necessary to look at the different understandings of impermanence. According to the writer Geshe Kelsang Gyatso there are two kinds of impermanence: gross impermanence and subtle impermanence. Gross impermanence is generally very easy to recognise, e.g., the way we change throughout our lives: from helpless infants into youths, etc. Subtle impermanence refers to the subtle changes that are constantly taking place within functioning things such as a building slowly deteriorating.
There are arguments both for and against Anicca. Arguments for the relevancy of Anicca are that Anicca is essential to understand Anatta and Dukkha, Buddha mentions Anicca in his teachings which is comprehended by students and without the acceptance of Anicca it is difficult to overcome the ‘Three Mental Poisons’ (greed, hatred and ignorance). Arguments against Anicca are that the concept of impermanence is not as exclusive as it is made out to be by Buddhism, and is criticised or even rejected by some other Buddhist traditions and many other religions. Also, Dukkha could be seen as a more immanent, obvious and important concept to understand the human condition and getting involved in the world by simply raising a family, working, travelling enjoying culture, etc. This could be regarded as more important than withdrawing yourself in meditation to grasp and experience the human condition.
In conclusion, I believe, although there are arguments against Anicca, in Buddhism, to understand this impermanent characteristic of the world is so important. It is an essential tenet of Buddhist wisdom: “Yam kinci samudaya Dhammam sabbam tam nirodha Dhammam” (whatever of the nature of arising has the nature of ceasing). This is a common utterance by Buddhist Saints.
Impermanence and change is something common and natural to every one of us. I believe that is why change is a characteristic of life. I believe impermanence can help to explain how life exists and operates.
In short, whilst I do not agree completely with Buddhist views, as I would rather get involved in the world than meditate to grasp and experience the human condition and I believe there could be some fundamental concepts which are permanent , for example, although feelings may change, I believe that whilst the aspect of love may change the essence shall remain. I do acknowledge that unnecessary disappointment, despair and frustration in our daily lives often stem from ignorance of the law of nature, that being the nature of impermanence. I think that it therefore could be important for us to understand the nature of change in order to face problems courageously in our daily lives.
