In his explanation of ourselves and the world around us the Buddha refers to three indisputable 'marks' or characteristics of existence. Wherever we look, whether inwardly or outwardly, we will see them. These are impermanence (or anicca) suffering (or dukkha) and not-self (or anatta).

 

Impermanence

 

 The Buddha taught that nothing is permanent and all things are in a state of continuous change, whether gross or subtle. We as individuals change second by second. The biological and chemical processes that constitute our bodies are changing milli-second by milli-second. Over a longer period, we can see ourselves and other aging year by year. Similarly our thoughts and feelings are also subject to change. We create problems for ourselves when we try to cling on to everything as if it were permanent rather than appreciating the moment.

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Often we go through life looking to repeat pleasurable experiences again and again and again and feeling unhappy when this isn't possible. The Buddha, therefore, asks us to be realistic, to work with what is rather than fool ourselves into pretending life is something else.

 

Suffering

 

 The Buddha taught that at the root of our lives is suffering, the first noble truth. By this he meant physical, emotional and mental pain; but he used the term to describe a fundamental unsatisfactoriness which hangs like a shadow over all of our experience. Even in happiness and prosperity we know that misfortune can strike at any time and can take many forms. Ultimately, we know that we are subject to old age and death and that we will not be able to hang on to the things we love. Of course this would be a very depressing insight if the Buddha had not also demonstrated that there is a way out of this suffering.

 

Not-Self

 

 Perhaps the most difficult concept of the three is that of not-self. We are used to thinking of ourselves as having an 'essential' personality, a permanent self or soul, an inner nature that is fundamentally who we are. However, the Buddha taught that this is not the case, that we are in fact made up of five factors that are prone to change. These are the physical body, feeling, perception, mental formations and consciousness. Mental formations refers to our thoughts, ideas and, importantly, volition (or will), and consciousness. The Buddha is not saying that people don't have individuality but that the personality doesn't have an individual, unchanging essence. One of the great attachments that we have in life is our attachment to ourselves, protecting and preserving the notion of who we are. Through meditation, the Buddha asks us to investigate this impermanent self and the multiple processes that form it.

 

 At the heart of Buddhism is the aspiration to see things as they really are. Part of seeing things as they really are is to clearly perceive these three marks of existence.

 

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