Three marks of existence

Template:Short description Template:Sidebar with collapsible lists In Buddhism, the three marks of existence are three characteristics (Pali: tilakkhaṇa; Sanskrit: त्रिलक्षण trilakṣaṇa) of all existence and beings, namely anicca (impermanence), dukkha (commonly translated as "suffering" or "cause of suffering", "unsatisfactory", "unease"),Template:Refn and anattā (without a lasting essence).<ref>Template:Cite book</ref><ref name=gombrich47>Template:Cite book</ref><ref name=buswelllopez42>Template:Cite book</ref><ref>Template:Cite book</ref> The concept of humans being subject to delusion about the three marks, this delusion resulting in suffering, and removal of that delusion resulting in the end of dukkha, is a central theme in the Buddhist Four Noble Truths, the last of which leads to the Noble Eightfold Path.

DescriptionEdit

There are different lists of the "marks of existence" found in the canons of the early Buddhist schools.<ref name=":1">Tse-fu Kuan 關則富, 'Mahāyāna Elements and Mahāsāṃghika Traces in the Ekottarika-āgama' in Dhammadina (ed.) Research on the Ekottarika-āgama (2013). Dharma Drum Publishing, Taipei.</ref>

Three marksEdit

In the Pali tradition of the Theravada school, the three marks are:Template:Sfnp<ref name=":1" /><ref>Template:Cite book</ref>Template:Sfn

sabbe saṅkhārā aniccā – all saṅkhāras (conditioned things) are impermanent
sabbe saṅkhārā dukkhā – all saṅkhāras are unsatisfactory, imperfect, unstable
sabbe dhammā anattā – all dharmas (conditioned or unconditioned things) have no unchanging self or soul

The northern Buddhist Sarvāstivāda tradition meanwhile has the following in their Samyukta Agama:<ref name=":1" /><ref>Thich Nhat Hanh, The Heart of the Buddha's Teaching</ref>

All conditioned things are impermanent (sarvasaṃskārā anityāḥ)
All dharmas are non-self (sarvadharmā anātmānaḥ)
Nirvāṇa is calm (śāntaṃ nirvāṇam)

Four marksEdit

In the Ekottarika-āgama and in Mahayana sources like the Yogācārabhūmi-Śāstra and The Questions of the Nāga King Sāgara (Sāgaranāgarājaparipṛcchā) however, four characteristics or “four seals of the Dharma” (Sanskrit: dharmoddāna-catuṣṭayaṃ or catvāri dharmapadāni, Chinese: 四法印) are described instead of three:<ref name=":1" /><ref>Ulrich Timme Kragh (editor), The Foundation for Yoga Practitioners: The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet, Volume 1 Harvard University, Department of South Asian studies, 2013, p. 144.</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

All compounded phenomena are impermanent (anitya)
All contaminated phenomena are without satisfaction (duḥkha)
All phenomena are without self (anātman)
Nirvana is peaceful/peace (śānta/śānti)

ExplanationEdit

AniccaEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} 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>Anicca Buddhism, Encyclopædia Britannica (2013).</ref> Human life embodies this flux in the aging process and the cycle of repeated birth and death (Samsara); nothing lasts, and everything decays. This is applicable to all beings and their environs, including beings who are reborn in deva (god) and naraka (hell) realms.<ref name=damienkeown32>Template:Cite book</ref><ref name="Harvey2012p46">Template:Cite book</ref> This is in contrast to nirvana, the reality that is nicca, or knows no change, decay or death.<ref name="DavidsStede1921p355">Template:Cite book</ref>

DukkhaEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} Dukkha (Sanskrit: duhkha) means "unsatisfactory", commonly translated as "suffering", or "pain".<ref name=peterharvey26>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref> Mahasi Sayadaw calls it 'unmanagable, uncontrollable'.

As the First Noble Truth, dukkha is explicated as the physical and mental dissatisfaction of changing conditions as in birth, aging, illness, 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>Template:Cite book</ref><ref>Template:Cite book</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 (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."

AnattaEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} Anatta (Sanskrit: anatman) refers to there being no permanent essence in any thing or phenomena, including living beings.<ref name=britannicaanatta>Anatta Buddhism, Encyclopædia Britannica (2013).</ref><ref>[a] Template:Cite book
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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>Template:Cite book</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 dukkha.<ref>Template:Cite book</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>Template:Cite book</ref><ref>Template:Cite book</ref> Some Buddhist traditions and scholars, however, interpret the anatta doctrine to be strictly in regard to the 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 Template:Webarchive.</ref><ref>Template:Cite news</ref><ref>Template:Cite book</ref> Religious studies scholar Alexander Wynne calls anattā a "not-self" teaching rather than a "no-self" teaching.<ref name=":0">Template:Cite journal</ref>

ApplicationEdit

In Buddhism, ignorance (avidyā, or moha; i.e. a failure to grasp directly) of the three marks of existence is regarded as the first link in the overall process of saṃsāra whereby a being is subject to repeated existences in an endless cycle of dukkha. As a consequence, dissolving that ignorance through direct insight into the three marks is said to bring an end to saṃsāra and, as a result, to that dukkha (dukkha nirodha or nirodha sacca, as described in the third of the Four Noble Truths).

Gautama Buddha taught that all beings conditioned by causes (saṅkhāra) are impermanent (anicca) and suffering (dukkha), and that not-self (anattā) characterises all dhammas, meaning there is no "I", "me", or "mine" in either the conditioned or the unconditioned (i.e. nibbāna).<ref>Nārada, The Dhammapada (1978), pp. 224.</ref><ref>Template:Cite book</ref> The teaching of three marks of existence in the Pali Canon is credited to the Buddha.<ref name=Gombrich2008p209/><ref>Dhammapada Verses 277, 278 and 279.</ref><ref>Template:Cite book</ref>