tilakkhaṇa

\vtilakkhana{}

tilakkhaṇa

1

The three marks of existence

tilakkhaṇa

त्रिलक्षण

trilakṣaṇa

\w{lakkhaṇa}: sign, characteristic, mark \qquad \w{tilakkhaṇa}: [ti+lakkhaṇa] the three characteristics of all phenomena

The three characteristics of all phenomena

The three characteristics of all phenomena are \begin{enum} \item \w{anicca} impermanence \item \w{dukkha} suffering \item \w{anattā} non-self \end{enum} 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

tilakkhaṇa: [ti+lakkhaṇa] the three characteristics of all phenomena, i.e.

1. anicca 2. dukkha 3. anattā

---

---

"Whether Perfect Ones appear in the world, or whether Perfect Ones do not appear in the world, it still remains a firm condition, an immutable fact and fixed law: that all formations are impermanent, that all formations are subject to suffering, that everything is without a self'' (A. III, 134). "What do you think, o monks: Is corporeality (rūpa) permanent or impermanent? - Impermanent, o Venerable One. - Are feeling (vedanā), perception (saññā), mental formations (sankhāra) and consciousness (viññāna), permanent or impermanent? - Impermanent, o Venerable One. "But that which is impermanent, is it something pleasant or painful? - It is painful, o Venerable One. "But, of what is impermanent, painful and subject to change, could it be rightly said, 'This belongs to me, this am I, this is my ego'? - No, Venerable One. "Therefore, whatever there is of corporeality, feeling, perception, mental formations and consciousness, whether past, present or future, one's own or external, gross or subtle, lofty or low, far or near, of all these things one should understand, according to reality and true wisdom: 'This does not belong to me, this am I not, this is not my ego' " (S. XXII, 59). "In one who understands eye, ear, nose, tongue, body and all the remaining formations as impermanent, painful and not-self, in him the fetters (samyojana, q.v.) are dissolved" (S. XXXV, 53).