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In the Pali tradition of the Theravada school, the three marks are: [4] [9] [10] [11]. sabbe saṅkhārā aniccā – all saṅkhāras (conditioned things) are impermanent; sabbe saṅkhārā dukkhā – all saṅkhāras are unsatisfactory, imperfect, unstable
Impermanence, called anicca (Pāli) or anitya (Sanskrit), appears extensively in the Pali Canon [1] as one of the essential doctrines of Buddhism. [ 1 ] [ 5 ] [ 6 ] The doctrine asserts that all of conditioned existence, without exception, is "transient, evanescent, inconstant". [ 1 ]
This "conditioned things" sense of the word Saṅkhāra appears in Four Noble Truths and in Buddhist theory of dependent origination, that is how ignorance or misconceptions about impermanence and non-self leads to Taṇhā and rebirths. [19] The Samyutta Nikaya II.12.1 presents one such explanation, [19] as do other Pali texts. [20]
All phenomena are without inherent existence; Nirvana is beyond extremes [1] All compounded things are impermanent. All contaminated things are suffering. All phenomena are empty and devoid of self. Nirvana is true peace. [5] Everything conditioned is impermanent. Everything influenced by delusion is suffering. All things are empty and selfless.
Impermanence, called anicca (Pāli) or anitya (Sanskrit), appears extensively in the Pali Canon [1] as one of the essential doctrines of Buddhism. [ 1 ] [ 2 ] [ 3 ] The doctrine asserts that all of conditioned existence, without exception, is "transient, evanescent, inconstant".
All conditioned things (saṃskāra) are impermanent and duḥkha, and that all conditioned and unconditioned things are without self (see trilaksana). We accept the thirty-seven qualities conducive to enlightenment (bodhipakṣadharma) as different aspects of the Path taught by the Buddha leading to Enlightenment.
[note 3] While often called one of the most important teachings in Buddhism, [16] they have both a symbolic and a propositional function. [17] Symbolically, they represent the awakening and liberation of the Buddha, and of the potential for his followers to reach the same liberation and freedom as him. [ 18 ]
Sankhara-dukkha, the unsatisfactoriness of changing and impermanent "things" – the incapability of conditioned things to give us lasting happiness. This includes "a basic unsatisfactoriness pervading all existence, all forms of life, because all forms of life are changing, impermanent and without any inner core or substance."