Editing Three marks of existence (section)

==Explanation==
===Anicca===
{{Main|Impermanence}}
Impermanence (Pali: ''anicca'', [[Sanskrit]]: ''anitya'') means that all things (''saṅkhāra'') are in a constant state of flux. Buddhism states that all physical and mental events come into being and dissolve.<ref>[http://www.britannica.com/topic/anicca Anicca Buddhism], Encyclopædia Britannica (2013).</ref> Human life embodies this flux in the aging process and the cycle of repeated birth and death ([[Saṃsāra (Buddhism)|Samsara]]); nothing lasts, and everything decays. This is applicable to all beings and their environs, including beings who are [[Rebirth (Buddhism)|reborn]] in [[Deva (Buddhism)|deva]] ([[deity|god]]) and [[naraka]] (hell) realms.<ref name=damienkeown32>{{cite book|author=Damien Keown |title=Buddhism: A Very Short Introduction |url=https://books.google.com/books?id=_QXX0Uq29aoC |year=2013|publisher=Oxford University Press |isbn=978-0-19-966383-5 |pages=32–8}}</ref><ref name="Harvey2012p46">{{cite book|author=Peter Harvey|title=An Introduction to Buddhism: Teachings, History and Practices|url=https://books.google.com/books?id=u0sg9LV_rEgC|year=2012|publisher=Cambridge University Press|isbn=978-0-521-85942-4|pages=32–33, 38–39, 46–49}}</ref> This is in contrast to [[nirvana]], the reality that is ''nicca'', or knows no change, decay or death.<ref name="DavidsStede1921p355">{{cite book|author1=Thomas William Rhys Davids |author2=William Stede |title=Pali-EnC |year=1921 |publisher=Motilal Banarsidass |isbn=978-81-208-1144-7 |pages=355, Article on ''Nicca''}}</ref>

===Dukkha===
{{Main|Dukkha}}
''[[Dukkha]]'' (Sanskrit: ''duhkha'') means "unsatisfactory", commonly translated as "suffering", or "pain".<ref name=peterharvey26>{{cite book|author=Peter Harvey|editor=Steven M. Emmanuel|title=A Companion to Buddhist Philosophy|url=https://books.google.com/books?id=P_lmCgAAQBAJ|year=2015|publisher=John Wiley & Sons|isbn=978-1-119-14466-3|pages=26–31}}</ref><ref>{{cite book|author=Carol Anderson|title=Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon|url=https://books.google.com/books?id=ASlTAQAAQBAJ|year=2013|publisher=Routledge|isbn=978-1-136-81332-0|pages=1, 22 with note 4 |quote=(...) the three characteristics of samsara/sankhara (the realm of rebirth): anicca (impermance), dukkha (pain) and anatta (no-self).}}</ref><ref>{{cite book|author=Malcolm Huxter|title=Healing the Heart and Mind with Mindfulness: Ancient Path, Present Moment|url=https://books.google.com/books?id=n2qFCwAAQBAJ|year=2016|publisher=Routledge|isbn=978-1-317-50540-2|page=10 |quote=dukkha (unsatisfactoriness or suffering) (....) In the Introduction I wrote that dukkha is probably best understood as unsatisfactoriness.}}</ref> [[Mahasi Sayadaw]] calls it '[http://www.buddhanet.net/brahmaviharas/bvd063.htm unmanagable, uncontrollable]'.

As the [[Four Noble Truths|First Noble Truth]], ''dukkha'' is explicated as the physical and mental dissatisfaction of changing conditions as in [[Rebirth (Buddhism)|birth]], [[Jarāmaraṇa|aging]], [[Byādhi (Buddhism)|illness]], [[Jarāmaraṇa|death]]; getting what one wishes to avoid or not getting what one wants; and "in short, the five aggregates of clinging and grasping" (''[[skandha]]'').<ref name=peterharvey26/><ref>{{cite book|author=Malcolm Huxter|title=Healing the Heart and Mind with Mindfulness: Ancient Path, Present Moment|url=https://books.google.com/books?id=n2qFCwAAQBAJ|year=2016|publisher=Routledge|isbn=978-1-317-50540-2|pages=1–10, Introduction}}</ref><ref>{{cite book|author=Bhikkhu Bodhi |title=In the Buddha's Words: An Anthology of Discourses from the Pali Canon |url=https://books.google.com/books?id=11X1h60Qc0IC |year=2005|publisher=Simon and Schuster |isbn=978-0-86171-491-9 |pages=67–8}}</ref> This, however, is a different context, not the Three Marks of Existence, and therefore 'suffering' may not be the best word for it.

The relationship between the three characteristics is explained in the [[Pali Canon]] as follows: What is ''anicca'' is ''dukkha''. What is ''dukkha'' is ''anatta'' ([[Pali Canon|Samyutta Nikaya.Vol4.Page1]]).
* "That which is impermanent is ''dukkha'' (i.e. it cannot be made to last). That which is ''dukkha'' is not permanent."

===Anatta===
{{Main|Anatta}}
''[[Anatta]]'' (Sanskrit: ''anatman'') refers to there being no permanent essence in any thing or phenomena, including living beings.<ref name=britannicaanatta>[http://www.britannica.com/topic/anatta Anatta Buddhism], Encyclopædia Britannica (2013).</ref><ref>[a] {{cite book|author=Christmas Humphreys|title=Exploring Buddhism|url=https://books.google.com/books?id=V3rYtmCZEIEC |year=2012|publisher=Routledge|isbn=978-1-136-22877-3 |pages=42–3}}<br>[b] {{cite book|author=Brian Morris |title=Religion and Anthropology: A Critical Introduction |url=https://books.google.com/books?id=PguGB_uEQh4C&pg=PA51 |year=2006|publisher=Cambridge University Press |isbn=978-0-521-85241-8|page=51 |quote=(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps - the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering.}}<br>[c] {{cite book|author=Richard Gombrich|title=Theravada Buddhism|url=https://books.google.com/books?id=jZyJAgAAQBAJ|year=2006|publisher=Routledge|isbn=978-1-134-90352-8|page=47 |quote=(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon.}}</ref>

While ''anicca'' and ''dukkha'' apply to "all conditioned phenomena" (''saṅkhārā''), ''anattā'' has a wider scope because it applies to all ''dhammās'' without the "conditioned, unconditioned" qualification.<ref name=Gombrich2008p209>{{cite book|author1=Richard Francis Gombrich|author2=Cristina Anna Scherrer-Schaub|title=Buddhist Studies|url=https://books.google.com/books?id=U7_Rea05eAMC |year=2008|publisher=Motilal Banarsidass|isbn=978-81-208-3248-0|pages=209, for context see pp. 195–223}}</ref> Thus, ''nirvana'' too is a state of without Self or ''anatta''.<ref name=Gombrich2008p209/> The phrase "''sabbe dhamma anatta''" includes within its scope each ''[[skandha]]'' (group of aggregates, heaps) that compose any being, and the belief "I am" is a conceit which must be realized to be impermanent and without substance, to end all [[Duḥkha|''dukkha'']].<ref>{{cite book|author=Joaquín Pérez Remón |title=Self and Non-self in Early Buddhism|url=https://books.google.com/books?id=OQ6svBmxAhEC |year=1980|publisher=Walter de Gruyter |isbn=978-90-279-7987-2 |pages=218–222, 234}}</ref>

The ''anattā'' doctrine of Buddhism denies that there is anything permanent in any person to call one's Self, and that a belief in a Self is a source of ''dukkha''.<ref>{{cite book|author=Peter Harvey|title=An Introduction to Buddhism: Teachings, History and Practices|url=https://books.google.com/books?id=u0sg9LV_rEgC|year=2012|publisher=Cambridge University Press|isbn=978-0-521-85942-4|pages=57–62}}</ref><ref>{{cite book|author=Peter Harvey| editor=Steven M. Emmanuel|title=A Companion to Buddhist Philosophy|url=https://books.google.com/books?id=P_lmCgAAQBAJ|year=2015|publisher=John Wiley & Sons|isbn=978-1-119-14466-3|pages=34–37}}</ref> Some Buddhist traditions and scholars, however, interpret the ''anatta'' doctrine to be strictly in regard to the [[Five Aggregates|five aggregates]] rather than a universal truth.<ref name="Selves">"Selves & Not-self: The Buddhist Teaching on Anatta", by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013, http://www.accesstoinsight.org/lib/authors/thanissaro/selvesnotself.html {{Webarchive|url=https://web.archive.org/web/20130204143026/http://www.accesstoinsight.org/lib/authors/thanissaro/selvesnotself.html|date=2013-02-04}}.</ref><ref>{{Cite news|url=https://tricycle.org/magazine/there-no-self/|title=There is no self.|last=Bhikkhu|first=Thanissaro|work=Tricycle: The Buddhist Review|access-date=2018-08-19|archive-url=https://web.archive.org/web/20180819114904/https://tricycle.org/magazine/there-no-self/|archive-date=2018-08-19|url-status=live|language=en-US}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=juEsJjocNJoC&q=Some+translate+the+phrase+sabbe+dhamma+literally+as+%22all+phenomena%22+(both+compound+and+non-compound).+This+is+not+true.+According+to+Lord+Buddha's+Teaching+in+the+Dhammapada+Pali+text,+as+interpreted+by+the+original+arahant+commentators+and+by+the+most+recent+translators+(Carter+and+Palihawadana+1987)+2,+the+words+sabbe+dhamma|title=The Heart of Dhammakaya Meditation|last=Thepyanmongkol|first=Phra|date=2009|publisher=Wat Luang Phor Sodh|isbn=9789748097534|pages=12|language=en}}</ref> Religious studies scholar Alexander Wynne calls ''anattā'' a "not-self" teaching rather than a "no-self" teaching.<ref name=":0">{{Cite journal|last=Wynne|first=Alexander|date=2009|title=Early Evidence for the 'no self' doctrine?|url=http://ocbs.org/wp-content/uploads/2015/09/awynne2009atijbs.pdf|url-status=live|journal=Oxford Centre for Buddhist Studies|pages=63–64|archive-url=https://web.archive.org/web/20170602145336/http://ocbs.org/wp-content/uploads/2015/09/awynne2009atijbs.pdf|archive-date=2017-06-02|access-date=2017-04-22}}</ref>