Why Conditioned Phenomena are Impermanent? (Part 2 of 5)


If we could analyze the excitements and anguish that we possess to the tiniest details, it is exactly the same effect as that of the sea waves that keep pushing forward and fading away on top of the sea surface repeatedly. Our emotions rely on our physical body (form aggregate) and the sensation aggregate, perception aggregate, formation aggregate and vijnana aggregate to actualize. 
The important point here is that we have to establish a correct concept, if something arises dependent on conditions, a condition-arisen dharma, it is essentially an existence without intrinsic nature, and it is impermanent and will eventually cease to exist once the conditions fail to support it any more.

The sea waves will cease to exist once there is no more sea water. Because it is a dharma of changing, from nothing becomes of something via conditioned elements; then it will change again, from existing to nothing when the conditioned elements disappear. Behind all the arising and ceasing of existence, there is an everlasting entity to support all the phenomena. Otherwise, the whole existence of logic would collapse. Every mortal living being innately possesses his own Alayavijnana, that is why every individual has to cultivate his own path to attain liberation or Buddhahood, the same way as each and every one of us has to take our own lessons to study in life.

If we are able to fully comprehend the functions of the eighteen sense-realms 十八界, then we will understand that our physical body and the perceptive mind also belong to the condition-arisen dharmas. In other words, the conscious mind that every individual totally relies on while alive exists only one lifetime, it cannot proceed to future lives. 

(part 2 of 5)


  1. We rely so much on our conscious mind, seemingly, it represents eternity while we are still alive; but if we dig deeper in accordance with the Buddhist teachings, the worldly phenomena are truly impermanent as the Buddha repeatedly stated. And behind all the changing dharmas, the everlasting entity – the Buddha nature remains unstirred by the worldly six sense-objects yet coexists unceasingly in every individual. Even after one’s death, his Buddha nature still remains; therefore, a future lifetime could be formed according to his karmic force.

    The tricky thing here is that, though all worldly phenomena are impermanent, the morally determinate (有記性) deeds we have performed every life will certainly carry on to the future lifetimes. And the show will go on, we still will tend to enjoy sensations, excitements, in terms of Buddhism, this is called “accumulation” that gathers the cause for our future lifetimes. As we have experienced, not all sensations lead to positive results, then we have to face sufferings. These are the teachings of the Four Noble Truths – sufferings, accumulation, path, and cessation; these are the main practices for the Hinayana practitioners (sravaka 聲聞) to eliminate self-view 斷我見. Many of you must be quite familiar with these terms already.

    It all relies on the Buddha nature that our cyclic births and deaths could be substantiated; it is also due to our ill-informed nature that we are unaware of the Truth, so we just keep playing around life after life and we are fooled by our temporary conscious mind which exists only one lifetime. We do not remember our past lives, but in a way, we have to suffer somehow for something we do not know the reasons why, it is because we did sow the seeds in the past.

    It is the key focus of Buddhist teachings to enlighten every individual to see the ins and outs of existence. (part 3 of 5)

    1. Thanks for your post. Very excellent!

  2. For the ones who are interested in digging deeper to find out more about the ins and outs of our existence – the searching path is rather plain though, without sensation or excitement. It is because the Buddhist teachings are to uncover what we already have by getting rid of the hindrance-vexations, not to gain something more from the outside world. However, we all prefer to watch the shooting off fireworks, since it is far more fascinating than to understand the Truth of life. And the constant inclination to cling to some objects is the root cause for our cyclic births and deaths.

    In the desire-realm, an individual’s existence consists of name-and-form (five aggregates); the form-aggregate 色法refers to the physical body (tangible), and our mental status refers to the four aggregates (sensation, perception, formation, and vijnana), which belong to the intangible mind dharma心法 .

    The physical body serves as a channel to transmit the outer sense-objects to our brain to be received by the six vijnanas (six sense-consciousnesses六識). So the transmitted internal images of sense-objects are displayed on the corresponding area of the brain, just like the function of a monitor screen. We enjoy (the conscious mind意識) the sensations and excitements that derived from the displays of our brains, while in fact, our minds stay inside our physical bodies all the time, and have never been out and truly contacting the sense-objects in any way; we are merely seeing the transmitted reflections on the brains.

    It is the same way as the captain of a submarine, he steers underwater via his monitor screen, and he does not actually touch the outside world. In other words, whole our life experiences are limited within the transmitted internal images of sense-objects on our brains. Moreover, every individual perceives his/her internal images of sense-objects differently in accordance with his/her own karmic seeds stored within the Alayavijnana (teachings of the third round of dharma transmission).

    That is also why everyone could react so differently to one single matter in daily life. For example, like my posts on the threads, the readers’ reactions vary from extreme minus to real plus. The reactions purely reflect a person's own minds. (part 4 of 5)