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In Buddhism, the three marks of existence are three characteristics (Pali: tilakkhaṇa; Sanskrit: त्रिलक्षण trilakṣaṇa) of all existence and beings, namely anicca (impermanence), dukkha (commonly translated as "suffering" or "cause of suffering", "unsatisfactory", "unease"), [note 1] and anattā (without a lasting essence).
The three kleshas of ignorance, attachment and aversion are referred to as the three poisons (Skt. triviṣa; Tibetan: dug gsum) in the Mahayana tradition and as the three unwholesome roots (Pāli, akusala-mūla; Skt. akuśala-mūla) in the Theravada tradition. The Sanskrit, Pali, and Tibetan terms for each of the three poisons are as follows:
The Theravada school of Buddhism regards this sutta as the quintessence of the teachings of the Buddha. This one sutta contains all that is necessary for understanding the Dhamma and for enlightenment." [199] Within the Theravada-tradition, three different stances on nirvana and the question what happens with the Arhat after death can be found.
Within the Buddhist sutras, duḥkha has a broad meaning, and has also been specified in three categories: [28] Dukkha-dukkha, aversion to physical suffering – this includes the physical and mental sufferings of birth, aging, illness, dying; distress due to what is not desirable.
According to Richard Gombrich, the twelve-fold list is a combination of two previous lists, the second list beginning with tanha, "thirst", the cause of suffering as described in the second noble truth". [128] The first list consists of the first four nidanas, which reference Vedic cosmogony, as described by Jurewicz.
Samsara is considered to be dukkha, suffering, and in general unsatisfactory and painful, [2] perpetuated by desire and avidya (ignorance), and the resulting karma and sensuousness. [3] [4] [5] Rebirths occur in six realms of existence, namely three good realms (heavenly, demi-god, human) and three evil realms (animal, ghosts, hellish).
As suffering is not an inherent aspect of existence [4] sometimes the second seal is omitted to make Three Dharma Seals. [7] However, when the second seal is taken to refer to existence contaminated by or influenced by the mental afflictions of ignorance, attachment, and anger and their conditioning actions (karma), this omission is not necessary.
Especially, the first three are said to pave the way towards hell. The first two bring about difficult experiences we face in our lives. [2] The mada or ahankar, the false ego, all our actions in the world are for selfish ends. Hence there is no other factor causing the illusory duality of differentiation between 'us' and 'them' and the ...