Buddhist Teaching on Impermanence and Death

Buddhism treats death as a fact to look at clearly, not to avoid. The idea behind this is impermanence. This article explains the teaching and some of the practices connected to it. Buddhist traditions differ, and practices vary by community and family. This article gives general guidance. Families are encouraged to consult their own teacher or community.

What is impermanence?

The teaching that everything changes. The University of Edinburgh’s Story and Religion project explains that the Buddha taught that nothing stays the same, because everything is part of an endless chain of causes. Impermanence is called anicca in Pali. It is one of three “marks of existence,” along with suffering (dukkha) and the lack of a fixed, permanent self (anatta). The Edinburgh notes add that, in Buddhist teaching, impermanence is the main reason for another difficult part of experience: suffering.

How does impermanence relate to death?

Death is the plainest example. A living being grows, matures, and dies, and the teaching asks people to see this clearly rather than cling to what cannot last. Tibetan Buddhist teacher Trungram Gyalwa Rinpoche says the most common death-related practice in Buddhism is meditation on impermanence. He notes that meditations on impermanence appear in teachings such as the “Stages of the Path” and Gampopa’s “Four Dharmas.”

What did the Buddha teach about remembering death?

He encouraged it, according to two early discourses. In the Maranassati Sutta (Anguttara Nikaya 6.19), translated by Thanissaro Bhikkhu on Access to Insight, the Buddha tells monks that mindfulness of death is of great fruit and benefit. Monks then describe how they practice. One says he wishes to live another day and night so he can follow the teaching. Others name shorter spans, down to a single breath. The Association for Insight Meditation’s summary says the Buddha tells them that those who wish for longer spans are heedless and urges diligence at every moment.

In the second discourse (AN 6.20), a monk reflects at the end of each day and night on the many possible causes of his death, such as a snake bite, and then examines himself for unskillful states that he should give up. The Wikipedia article on this practice, maranasati, adds that other early discourses, including the Satipatthana Sutta, include meditations on contemplating a corpse.

What is the story of Kisa Gotami?

A teaching story about a grieving mother. In the Edinburgh teachers’ notes, Kisagotami cannot accept her child’s death and asks the Buddha for help. He tells her to bring a mustard seed from a house where nobody has died. She goes from door to door. Everyone is willing to give a seed, but every household has lost someone. In time, the notes say, she realizes that death is everywhere. The story teaches that death is universal.

Are these practices only for monks?

No. A Buddhist magazine article on maranasati argues that although the early discourse is spoken to monks, laypeople can practice it as well. How people practice, and what they believe about what follows death, vary between traditions. See How Hindu, Buddhist, Sikh, and Jain Views of Reincarnation Differ.

Where can I learn more?

See Merit-Making in Buddhist Mourning, Buddhist Cremation: What Happens to Ashes, and Memento Mori.