Two ways of thinking about the same thing

Geshe Kelsang has said that “arising, abiding, and ceasing are just three different ways of thinking about the same event.” Even arising and ceasing (or cessation) are two different ways of thinking about the same thing. When we realize this, we begin to let go of grasping; and it is really a question of allowing ourselves to float into that space. (Carrying on from this article on subtle impermanence.)

How can arising and ceasing happen simultaneously? Well one question in return is how could they not? If something is the nature of change, how could it remain the same, even for an instant?

What is the option if arising really precedes cessation? Is there is a little bit in the middle where it has arisen but not ceased? In which case that moment has a degree of permanence there, and so there is going to be grasping at it. And where do you draw the line? A fraction or two fractions? It is only when you say completely there is NO remaining that it starts to make sense.

I heard once that Native Americans call all objects “events” (though now I can’t find it on Google.) This I find helpful. Everything is fluid.

If arising and cessation are the same event that is distinguished differently just by thought, another helpful example I find is this. If someone is going through a doorway, are they entering or exiting? It depends on perspective, on mind. I think this is similar to arising and ceasing.

The only continuation is what we impute as continuation. For example, a rainbow arises and ceases newly moment by moment in dependence upon causes and conditions, and stringing its moments together is done entirely by our mind. It’s a bit like watching a movie of many stills.

By the way, why do things change?! Our mind changes, and different appearances arise due to karma, like waves arising from an ocean. We also impute all changes with our mind. For example, perhaps we fell in love with someone who was totally fantastic and then later, bewilderingly, they changed into someone who was a total (add your own description here). Where did the person we fell for go?! We feel deceived. But where did they go?! What actually changed? Did they change, did we change? A bit of both? I’ll leave you to answer that one for now.

The doorway to realizing emptiness

If we can wrap our minds around subtle impermanence, this will take us very close to Buddha’s teachings on the true nature of reality, emptiness. Understanding subtle impermanence is said to be the doorway to emptiness, and emptiness is said to be the doorway to liberation. Geshe Potowa said:

My main meditation on the middle way is meditation on subtle impermanence.

This indicated that, for him, meditating on subtle impermanence intuitively led him into emptiness.

What do the realizations of subtle impermanence and emptiness have in common? They both help us to stop grasping. Subtle impermanence weakens our tendency to grasp, and the wisdom realizing emptiness removes it completely.

Moment by moment things are gone. But they weren’t really there to begin with.

Everything is like a flash of lightning, and even that flash of lightning doesn’t exist from its own side.

I also think that even if we have a good understanding of emptiness, contemplating subtle impermanence has very practical benefit. Perhaps we already “get” the dream-like nature of reality. But perhaps there is still some part of us that is grasping at our dreams as lasting and as abiding – sort of like permanent dreams!

This is one of the greatest gifts that subtle impermanence can give us – at the beginning it improves all aspects of our life by helping us naturally drop our attachment and aversion etc.; and eventually it leads us to the realization of emptiness.

Hope you enjoy this series of articles on subtle impermanence.

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