Examples of using Anicca in English and their translations into German
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Colloquial
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Official
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Ecclesiastic
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Medicine
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Financial
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Ecclesiastic
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Political
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Computer
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Programming
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Official/political
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Political
The other two are anicca and dukkha.
Anicca vata sankhara: How inconstant are fabrications!
For a good experience of anicca, samadhi must be good.
Decay(or anicca) is inherent in all component things.
What did the Buddha really have to say about anicca- inconstancy and change?
This is called, anicca vata sankhara: Fabrications are inconstant.
For progress in Vipassana meditation, a student must keep knowing anicca as continuously as possible.
You should know that anicca can also be understood through other types of feeling as well.
Thanissaro Bhikkhu(2004; 6pp. /18KB)What did the Buddha really have to say about anicca- inconstancy and change?
In fact, the Buddha's teachings on anicca offer something far more useful and profound.
All condition whether internal or external, mental or material are Impermanent,Suffering and Non-Self Anicca, Dukkha, Anatta.
Sammasana: theoretical appreciation of anicca, dukkha and anatta by close observation and analysis.
Anicca, dukkha and anatta-impermanence, suffering and egolessness- are the three essential characteristics of things in the teaching of the Buddha.
In case this is not possible, he will have to go back to respiration-mindfulness,because samadhi is the key to the contemplation of anicca.
The Buddha's advice to monksis that they should try to maintain the awareness of anicca, dukkha or anatta in all postures, whether sitting, standing, walking or lying down.
During this time, at least, an attempt must bemade to keep the attention focused inside the body, with awareness devoted exclusively to anicca.
The initial object ofVipassana meditation is to activate the experience of anicca in oneself and eventually to reach a state of inner and outer calmness and balance.
Anicca is, for the householder, the gem of life which he will treasure to create a reservoir of calm and balanced energy for his own well-being and for the welfare of the society.
There is no special technique for activating the experience of anicca other than the use of the mind adjusted to a perfect state of balance and attention projected upon the object of meditation.
Now that you know anicca as the first essential factor, you should try to understand what anicca is with real clarity, as extensively as possible, so as not to get confused in the course of practice or discussion.
As long as the citta remains there and doesn't withdraw from that state- whether it's for a period of days, months, years, or eons-then conventional realities such as anicca, dukkha, and anattā will not disturb it, for it is a state in which all duality ceases- entirely.
In Vipassana the object of meditation is anicca, and therefore in the case of those used to focussing their attention on bodily feelings, they can feel anicca directly.
The fact of anicca, which opens the door to the understanding of dukkha and anatta and eventually to the end of suffering, can be encountered in its full significance only through the teaching of a Buddha for as long as that teaching relating to the Eightfold Noble Path and the thirty-seven factors of enlightenment(bodhipakkhiya-dhamma) remains intact and available to the aspirant.
It is by the development of the power inherent in the understanding of anicca, dukkha and anatta that one is able to rid oneself of the sankharas accumulated in one's own personal account.
As you develop in the understanding of anicca, your insight into'what is true of nature' will become greater and greater, so that eventually you will have no doubt whatsoever of the three characteristics of anicca, dukkha and anatta.
But even in terms of everyday, ordinary life,no sooner than you are able to keep up the awareness of anicca in practice will you know for yourself that a change is taking place in you for the better, both physically and mentally.
This process begins with the correct understanding of anicca while further accumulations of fresh actions and the reduction of the supply of energy to sustain life are taking place simultaneously, from moment to moment and from day to day.
At times the attention will be focused on the impermanence of the material side of existence, i.e., upon anicca in regard to rupa; and at other times on the impermanence of the thought-elements or mental side, i.e., upon anicca in regard to nama.
All I have said so far relates to the understanding of anicca through bodily feeling of the process of change of rupa(or matter) and also of thought-elements depending upon such changing processes.
For us today who take to Vipassanameditation it would suffice if we can understand anicca well enough to reach the first stage of an ariya(a noble person), that is, a sotapanna or stream-enterer, who will not take more than seven lives to come to the end of suffering.