• The 3 characteristic (Tilakhana)

    The three charsteristics are anicca(impermanent), Dukkha(suffering) and Anatta(non-self). Collectively three lakhanas) factors are named as Tilakkhana or three characteristics of existence. These three teaching have been explained for the first time in the Ananta lakhana sutta of the Sanyutta Nikaya. The second iscourse delivered by the Buddha after his enlightenment. It was addressed to five mendicants (the five comets).
    In that Sutta the true nature of the world is explained. Addressing the five monks the Buddha said “Body O monks, is not self now were this body self monks this body world not tend to sickness and one might get a chance of saying in regard to the body, let the body become thus for me but in so much monks, as body is not self, therefore body tends to sickness, and one does not get the chance of saying in regard to the body, let body become thus for me, let body not become thus for me.
    What do you think about this monk? Is body permanent or impermanent? Impermanent lad, but that which is impermanent sorrowful or happy, Sorrowful lord.
    The tern anicca is an adjective usually used in the sense of a noun. Aniccam is the neuter noun used in the Language. Both words are prefixed with a negative a;
    Impermanent (Anica)
    a + nitya = anitya
    a + nityam = anityam

    nitya permanent, anitya is the negative of mitya.
    Nitya means impermanent. But in the Abhidhamma commentaries the derivation of the word has been traced to the root I to go with the prefix ‘an’ giving the meaning cannot be gone to means un approachable as a permanent everlasting state.
    The word impermanente appear in the pāli canon- very often in numerous contexts.
    Impermanent nature of all is described in the mahaparinibbana Sutta of the Digha Nikaya.
    The aim of Buddhism is to understand the true nature of all that are impermanent. It is explained in the Dhammapāda V.277 as follows.
    “Sabbe sankhara aniccati yada pannaya passati
    atha nibbindati dukkha esa maggo visuddhiya”.

    Buddhsim is a teaching of impermanente(anicca). All component things are conditioned subject to rapid change. One does not perceive their arising(Ppada) breaking(vyaya).
    “Anicca vat sankharā uppadā vyaya dhammino
    uppajitva mrujjanti, tesam Up samo sukho.”
    As long as one fail to understand the changing process (aniccati). One will not understand the momentary nature of everything.
    When one understands things as they really are one realizes that the life is a mere flux conditioned by international and external causes he never clings into the worldly things.
    According to Buddhist teachings all conditioned things share three features. They are anicca,(impermanent), Dukkha (suffering), and antta(non-self) aniccam, dukkham, anatta.
    Impermanence generally means that everything conditioned and unconditioned is subject to change
    “Sabbe sankharā anicca Sabbe dhammā anatta”.
    This thesis is further developed by an analysis of the process of clanged. The determination of the duration of the event the reviewing of the practical consequence which should be drawn from the fact of impermanence.
    Buddhism emphasizes the nature of things as they exist. Everything appears (Uppada), become stiths and disappear (bhanga).
    It is though that all things a intimated and unanimated last a shorter time period then we usually suppose. Everything is subject to uppada stiths and Bhanga. What we experience is an illusion. As you experience mirage. Everything is momentary. Impermanency is always dreadful. That brings you disgust Existentialism.
    Dukkha(Suffering)

    Dukkha is the second fundamental characteristic of existence and the first in the list of four noble druths. The term dukkha has used in Buddhist teachings to convey the totality of experience of a normal human being in the world. The most popular word in English for dukkha is suffering.
    In addition to that many English words are used by different schools to convey the meaning of the original pali term. Among them “ill” pain sorrow insecurity unpleasentness, anguish anxiety unhappiness are found. The most common of them used the Pāli term dukkha suffering and unsatisfactoriness. There are many Pali words related to dukkha such as soka domanassa parideva and Upayasa.
    The concept of sufferingnecesarily includes the general insecurity of all our experience. Ven Buddhagosa explaining the detivation of the term dukkha. In the Visuddhimagga says
    “The word du (bad) is equal to Ku-Citta (bad mind) Kham (ness) dukkha( badness).
    Dukkha is the second fundamental characteristic of existence and first in the list of four noble truths. Buddhsim is a teaching of impermanente. All component things that are conditioned subjects to rapid changes\. It is very difficult to understand the rapid change of everything that one perceives.
    “Uppada is arising, Vaya is breaking. As a result of this the ordinary man compels to accept that the body and mind are statue enlistees.
    As long as one fails to understand the changing process one will never understand the momentariness of everything. When one sees things as they really are one realizes that the life is a mere flux of conditioned by internal and external courses.
    Dukkha has been classified further into their aspects for better understanding. They are 1. Dukkha0 Dukkha Intrinsic suffering 2. Viparinama dukkha-suffering in change. 3. Samkhara dukkha- suffering due to formation.
    1. Bodily and mentally painful feelings are called intrinsic suffering because of their individual essence 2. Bodily and mental pleasant feelings are called suffering in change because they cause for suffering, when they change.
    3. The feeling of equanimity and the remaining formations of three planes Uppada, Vaya, Bhanga are called suffering due to formation. Samkhara – dukkha.

    Suffering or unsatisfactoriness(dukkha) as described in the Pāli sutta has a wider meaning. At the first seaman Dhammachakh=kapavattana sutta which was addressed to the five mendicants the Buddha continued to explain the noble truth of suffering.
    “The Buddha said” And this monks is the noble truth of suffering, birth is suffering decay is suffering, death is suffering, Association, with what is not dear suffering. Separation of what is dear is suffering. Not getting what one want is suffering. In short the five aggregates of grasping are suffering.
    This is a precise statement full of meaning with all areas of human life, which explains the influence of suffering in many aspects.

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