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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 ] [ 2 ] [ 3 ] The doctrine asserts that all of conditioned existence, without exception, is "transient, evanescent, inconstant".
All these are saṅkhāras, as well as everything that is physical and visible in the phenomenal world are conditioned things, or aggregate of mental conditions. [11] The Buddha taught that all saṅkhāras are impermanent and essenceless.
The Pali word for impermanence, anicca, is a compound word consisting of "a" meaning non-, and "nicca" meaning "constant, continuous, permanent". [1] While 'nicca' is the concept of continuity and permanence, 'anicca' refers to its exact opposite; the absence of permanence and continuity.
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.
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.
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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."