The Three Characteristics of Existence

Viharadhikari
Bellanwila Raja Maha Viharaya.
Ven Dr. Boralesgamuwe Pemaratana

Buddhism stands unique in the history of religions as it explains that understanding the ultimate nature of things as they are, is that there is no permanent satisfaction of absolute entity. In this manner we understand the way things really are, namely, impermanence (anica), dissatisfaction (dukkha) and non-self (anatta) of all imaginable phenomena of the world.

During the Buddha’s Prince-hood, he, on encountering a sick person, an old person and a corpse, realized the futility of life. It was these three stages of life, namely sickness, ageing and death, that led him to seek the causes of these facts of life. It was this yearning that led him to find the way towards happiness and inner peace.

Anicca

Realizing impermanence is the key to understanding the ultimate nature of things. All objects, animate and inanimate, are characterized by impermanence (Sabbe Samkhara anicca). They have no lasting or absolute entity and are subject to decay. The understanding of impermanence gives us insight which is beneficial to our practice of the Dhamma. This knowledge helps to lessen our attachment to existence. This insight is an antidote to desire and ill-will, bringing a sense of freedom and optimism.

Dukkha

Whatever is impermanent is unsatisfactory (Sabbe Samkhara dukkha). In our ignorance of the real nature of things, we crave and cling to objects in the unrealistic hope that they may be permanent and that they may yield permanent happiness. We find that our bodies are impermanent, they too are subject to constant change. We grow old and grey, our teeth fall out, our hair falls out, still we long to hold on to our youth, try to remain healthy and to prolong our lives. Also, we fail to recognize the impermanent nature of possessions. Their impermanence is a cause of our suffering. This being part of our immediate experience, we come to understand the emptiness of worldly things.

The Buddha said “All conditioned and compound things are indeed impermanent” (Sabbe Dhamma anatta). Arising and cessation are inherent in them. Having come into existence, they eventually cease. This clearly explains that whatever has been born will surely die sooner or later. This is inherent in all of us. Not only animate but inanimate objects are characterized by impermanence. Flowers bloom, we enjoy their beauty but they soon fade away.

Anatta

Let us review the concept of “non-self” or Annata. In Buddhism, what we call self or an individual, is composed of five aggregates. These are form (rupa –kkhandha), feeling (vedana- kkhandha), perception (sanna-kkhandha), mental formations (sankhara-kkhandha) and consciousness (vinnana-kkhandha). Objectively seen, what we call “I” or “being” is only a combination of physical and mental aggregates which are working together interdependently, changing from moment to moment, within the law of cause and effect. There is nothing to take or consider as “me” or “mine”. There is nothing permanent, everlasting, or unchanging in the whole of existence.

The ideas of “me” and “mine” are the main factors for one to have selfish desires,craving, attachment, hatred, ill will, conceit, pride, egoism and other defilements, impurities and problems. This is the source of all the troubles in the world from personal conflicts to wars between nations. In short, all the evil in the world can be traced to this false view of “I” and “self.” Human life does not exist as something unchanging. It changes due to various related factors. Everything is interconnected. Everything, according to Buddhism, is conditioned, relative and interdependent. The Buddha very clearly enunciated this interdependence: “When there is this, that comes to be (Imasmin asati idam hoti). With the arising of this, that comes to arise (Imassuppadam uppajjati). When there is not this, that does not come to be (Imasmin asati idam na hoti). With the cessation of this, that comes to cease (Imassa nirodha idam nirujjhati).”

Simply: all conditioned things help each other to happen; and in turn, each happening affects the other. Thus, every act is a reciprocal dynamic. Understanding the impermanence (Anicca), suffering (Dukkha) and non-self (Anatta) of all conditioned things is to truly comprehend the futility of grasping things as our own. Let us strive to have greater understanding of the Dhamma in daily life by dwelling on these irrefutable characteristics of worldly existences.

May all beings be well, happy and peaceful...