The Tilakkhaṇa (Three Marks of Existence) are fundamental concepts in Buddhism that describe the nature of all conditioned phenomena. These three characteristics are:
- Anicca (Impermanence) – Everything in existence is in a constant state of change. Nothing lasts forever, whether it is physical objects, thoughts, emotions, or experiences. Understanding anicca helps reduce attachment and suffering.
- Dukkha (Suffering or Unsatisfactoriness) – Because everything is impermanent, attachment to anything inevitably leads to suffering. Dukkha also refers to the general unsatisfactory nature of existence due to change, craving, and clinging.
- Anatta (Non-Self or No-Soul) – There is no permanent, unchanging self or soul in any being or object. What we consider as “self” is merely a temporary collection of physical and mental processes (the Five Aggregates: form, feeling, perception, mental formations, and consciousness).
By realizing and deeply understanding these three marks of existence, one can move toward detachment, wisdom, and ultimately, enlightenment (Nirvana).
Below is a deeper explanation of the Tilakkhaṇa (Three Marks of Existence) along with Pali verses and references from Buddhist scriptures.
1. Anicca (Impermanence)
Meaning:
Anicca refers to the transient nature of all conditioned phenomena. Everything that arises is subject to decay and destruction. This applies to material objects, emotions, relationships, and even our own body and mind.
Pali Reference:
“Sabbe saṅkhārā aniccā” – “All conditioned things are impermanent.”
— Dhammapada 277
Explanation:
- Everything in existence undergoes constant change at a micro and macro level. Even the seemingly stable objects like mountains and planets are changing, eroding, and transforming over time.
- In human life, birth, aging, sickness, and death illustrate anicca.
- Understanding anicca leads to detachment from worldly attachments and cravings, helping one cultivate equanimity.
Example from the Suttas:
In the Aniccasaññā Sutta (Aṅguttara Nikāya 7.46), the Buddha states:
“When a monk develops the perception of impermanence, the perception of non-self is established, and he gradually reaches the destruction of defilements (Nibbāna).”
2. Dukkha (Suffering or Unsatisfactoriness)
Meaning:
Dukkha is often translated as suffering, but a more accurate meaning is unsatisfactoriness or stress. Because all conditioned things are impermanent, they cannot provide lasting satisfaction.
Pali Reference:
“Sabbe saṅkhārā dukkhā” – “All conditioned things are suffering.”
— Dhammapada 278
Types of Dukkha:
- Dukkha-dukkha – Physical and mental suffering (pain, illness, aging, death).
- Vipariṇāma-dukkha – Suffering due to change (losing loved ones, wealth, or status).
- Saṅkhāra-dukkha – The subtle, existential unsatisfactoriness due to clinging to impermanent things.
Example from the Suttas:
In the Dhammacakkappavattana Sutta (Saṃyutta Nikāya 56.11), the Buddha explains:
“Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the unloved is suffering; separation from the loved is suffering; not getting what one wants is suffering. In brief, the five aggregates subject to clinging are suffering.”
Implication:
Understanding dukkha encourages us to seek liberation (Nibbāna), the only state free from suffering.
3. Anatta (Non-Self, No-Soul)
Meaning:
Anatta means that there is no permanent, unchanging self or soul. What we perceive as “I” or “mine” is merely a temporary collection of aggregates (khandhas).
Pali Reference:
“Sabbe dhammā anattā” – “All phenomena are non-self.”
— Dhammapada 279
Five Aggregates of Clinging (Pañcakkhandha):
- Rūpa – Physical form
- Vedanā – Feeling (pleasure, pain, neutral)
- Saññā – Perception (recognition of objects)
- Saṅkhāra – Mental formations (thoughts, emotions, volition)
- Viññāṇa – Conditioned Consciousness (discriminative knowledge)
Example from the Suttas:
In the Anattalakkhaṇa Sutta (Saṃyutta Nikāya 22.59), the Buddha teaches:
“If form were self, it would not lead to affliction. But because form is not self, it leads to affliction. The same applies to feelings, perceptions, mental formations, and consciousness. Therefore, one should see these aggregates as: ‘This is not mine, I am not this, this is not my self.’”
Implication:
- Clinging to the idea of a fixed self leads to suffering.
- Realizing anatta leads to detachment from ego and liberation from rebirth.
Summary of Tilakkhaṇa in the Suttas
In the Udāna 8.3 (Nibbāna Sutta), the Buddha describes the state beyond these three marks:
“There is, monks, that which is unborn, unbecome, unmade, unconditioned. If there were not, there would be no escape from what is born, become, made, and conditioned. But since there is, an escape is found.”
This ultimate escape is Nibbāna, the cessation of suffering.
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