Difference between revisions of "Three Universal Characteristics"
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[[File:Mahakasyapa.jpg|thumb|250px|]] | [[File:Mahakasyapa.jpg|thumb|250px|]] | ||
| − | A [[characteristic]] is a fact which tells us something about the nature of a things. If a fact is sometimes connected with a things and sometimes not, then it is not a [[characteristic]] and will not help us very much to understand the nature of that thing. | + | A [[characteristic]] is a fact which tells us something about the [[nature]] of a things. If a fact is sometimes connected with a things and sometimes not, then it is not a [[characteristic]] and will not help us very much to understand the [[nature]] of that thing. |
| − | Heat, for example, is a fact. Heat is not [[characteristic]] of [[water]], as [[water]] is not always [[hot]]. The heat of [[water]] depends upon other factors like {{Wiki|sun}} or an electric stove. But heat is a [[characteristic]] of [[fire]] because [[fire]] is always [[hot]] and heat of [[fire]] does not depend on any other factors. Heat is always connected with [[fire]] and tells us something about the nature of [[fire]]. | + | Heat, for example, is a fact. Heat is not [[characteristic]] of [[water]], as [[water]] is not always [[hot]]. The heat of [[water]] depends upon other factors like {{Wiki|sun}} or an electric stove. But heat is a [[characteristic]] of [[fire]] because [[fire]] is always [[hot]] and heat of [[fire]] does not depend on any other factors. Heat is always connected with [[fire]] and tells us something about the [[nature]] of [[fire]]. |
| − | When the [[Buddha]] taught that there are three characteristics of facts of [[existence]]. They are generally found in all that [[exists]] and so they can tell us something about the nature of [[existence]]. | + | When the [[Buddha]] [[taught]] that there are [[three characteristics]] of facts of [[existence]]. They are generally found in all that [[exists]] and so they can tell us something about the [[nature]] of [[existence]]. |
| − | The [[three characteristics of existence]] taught by the [[Buddha]] are [[Impermanence]], [[Suffering]] and [[Impersonality]]. | + | The [[three characteristics of existence]] [[taught]] by the [[Buddha]] are [[Impermanence]], [[Suffering]] and [[Impersonality]]. |
===[[Impermanence]]=== | ===[[Impermanence]]=== | ||
[[File:Halo.jpg|thumb|250px|]] | [[File:Halo.jpg|thumb|250px|]] | ||
| − | The [[Buddha]] taught that all [[existence]] is [[impermanent]] because there is [[nothing]] internal or external whatsoever which is permanent, stable, lasting, not [[subject]] to [[decay]] and [[destruction]], and forever the same. Everything changes continuously. [[Existence]] is like the flowing [[water]] of a [[river]] or the burning flame of a candle, which is never the same in two consecutive moments. | + | The [[Buddha]] [[taught]] that all [[existence]] is [[impermanent]] because there is [[nothing]] internal or external whatsoever which is [[permanent]], {{Wiki|stable}}, lasting, not [[subject]] to [[decay]] and [[destruction]], and forever the same. Everything changes continuously. [[Existence]] is like the flowing [[water]] of a [[river]] or the burning flame of a candle, which is never the same in two consecutive moments. |
| − | Our [[body]], for instance, is made up of material [[elements]] such as flesh, bones and blood, which are [[impermanent]]. From the moment of our [[birth]], the [[body]] constantly undergoes change. The [[human]] [[mind]], too, is dependent on many factors. It is in constant change. It is like a monkeys forever jumping about, never still for even a moment. [[Thus]] neither the [[body]] nor the [[mind]] is permanent and [[unchanging]]. | + | Our [[body]], for instance, is made up of material [[elements]] such as flesh, {{Wiki|bones}} and {{Wiki|blood}}, which are [[impermanent]]. From the [[moment]] of our [[birth]], the [[body]] constantly undergoes change. The [[human]] [[mind]], too, is dependent on many factors. It is in [[constant]] change. It is like a monkeys forever jumping about, never still for even a [[moment]]. [[Thus]] neither the [[body]] nor the [[mind]] is [[permanent]] and [[unchanging]]. |
| − | [[Science]] teach that apparently permanent [[objects]] like the oceans, continents, mountain ranges and even the [[earth]], the {{Wiki|sun}} and the {{Wiki|solar system}} are constantly changing and will some day become [[extinct]]. When all these are also [[subject]] to change and [[destruction]], one cannot [[doubt]] the [[impermanence]] of [[life]]. [[Life]] can end at any moment. No one can avoid [[death]] and the [[destruction]] of the [[body]]. | + | [[Science]] teach that apparently [[permanent]] [[objects]] like the oceans, continents, {{Wiki|mountain ranges}} and even the [[earth]], the {{Wiki|sun}} and the {{Wiki|solar system}} are constantly changing and will some day become [[extinct]]. When all these are also [[subject]] to change and [[destruction]], one cannot [[doubt]] the [[impermanence]] of [[life]]. [[Life]] can end at any [[moment]]. No one can avoid [[death]] and the [[destruction]] of the [[body]]. |
| − | Understanding the [[characteristic]] of [[impermanence]] benefits [[people]] in two important ways. Firstly, it can improve [[human]] relationships and activities. Secondly, it can encourage [[people]] to follow the [[Noble Eightfold Path]]. | + | [[Understanding]] the [[characteristic]] of [[impermanence]] benefits [[people]] in two important ways. Firstly, it can improve [[human]] relationships and [[activities]]. Secondly, it can encourage [[people]] to follow the [[Noble Eightfold Path]]. |
Often [[people]] find that they make mistakes in their relationships with other because they fail to take into account the changes that constantly occur in themselves and others. Often friendships [[die]] because one or both parties fail to realise that their friend’s [[personality]], interests and attitudes have changed. | Often [[people]] find that they make mistakes in their relationships with other because they fail to take into account the changes that constantly occur in themselves and others. Often friendships [[die]] because one or both parties fail to realise that their friend’s [[personality]], interests and attitudes have changed. | ||
| − | When one realises that [[people]] and situation are [[impermanent]] and constantly changing,, one will approach each moment of a relationship with an open [[mind]]. One will be able to react to each new situation without [[clinging]] to outdated ideas about [[people]]. Relationships can then develop fruitfully. Success in [[life]] depends on one’s ability to adapt to change in situations and to make the most of new opportunities arising. | + | When one realises that [[people]] and situation are [[impermanent]] and constantly changing,, one will approach each [[moment]] of a relationship with an open [[mind]]. One will be able to react to each new situation without [[clinging]] to outdated [[ideas]] about [[people]]. Relationships can then develop fruitfully. [[Success]] in [[life]] depends on one’s ability to adapt to change in situations and to make the most of new opportunities [[arising]]. |
| − | Having understood that youth, health, material well-being and even [[life]] itself are [[impermanent]], [[people]] should then make the most of those [[favourable]] circumstance while they last. This means that they need to practice the [[Noble Eightfold Path]] in [[order]] to achieve [[happiness]] and [[Enlightenment]]. The [[Buddha’s]] last words were: "[[Subject]] to change are all things, Strive on with [[diligence]]". | + | Having understood that youth, [[health]], material well-being and even [[life]] itself are [[impermanent]], [[people]] should then make the most of those [[favourable]] circumstance while they last. This means that they need to [[practice]] the [[Noble Eightfold Path]] in [[order]] to achieve [[happiness]] and [[Enlightenment]]. The [[Buddha’s]] last words were: "[[Subject]] to change are all things, Strive on with [[diligence]]". |
===[[Suffering]] === | ===[[Suffering]] === | ||
| − | The [[Truth]] of [[suffering]] is the first of the [[Four Noble Truths]] taught by the [[Buddha]]. [[Suffering]] is a fact of [[life]] which [[people]] can see for themselves. It is one of the [[three characteristics of existence]]. | + | The [[Truth]] of [[suffering]] is the first of the [[Four Noble Truths]] [[taught]] by the [[Buddha]]. [[Suffering]] is a fact of [[life]] which [[people]] can see for themselves. It is one of the [[three characteristics of existence]]. |
Whatever is [[impermanent]] is also [[suffering]]. Everything which arises will last only for a [[time]], then it [[decay]] and finally [[dies]]. Repeated [[birth]] and [[death]] is hard to endure, It disturbs one’s [[peace]] and [[mind]] and is a [[cause]] of [[suffering]]. | Whatever is [[impermanent]] is also [[suffering]]. Everything which arises will last only for a [[time]], then it [[decay]] and finally [[dies]]. Repeated [[birth]] and [[death]] is hard to endure, It disturbs one’s [[peace]] and [[mind]] and is a [[cause]] of [[suffering]]. | ||
| − | [[Thus]] [[old age]], [[sickness]] and [[death]] which are evidence of the [[impermanence]] of [[life]] are [[forms]] of [[suffering]]. Since [[people]] tend to [[cling]] to youth, heath, relationship and material achievements, the realisation that these are [[impermanent]], [[cause]] {{Wiki|anxiety}} and {{Wiki|fears}}. It is said that even the [[gods]] trembled when the [[Buddha]] reminded them that the [[heavens]] are also [[impermanent]]. | + | [[Thus]] [[old age]], [[sickness]] and [[death]] which are {{Wiki|evidence}} of the [[impermanence]] of [[life]] are [[forms]] of [[suffering]]. Since [[people]] tend to [[cling]] to youth, heath, relationship and material achievements, the realisation that these are [[impermanent]], [[cause]] {{Wiki|anxiety}} and {{Wiki|fears}}. It is said that even the [[gods]] trembled when the [[Buddha]] reminded them that the [[heavens]] are also [[impermanent]]. |
| − | Understanding that [[suffering]] is [[universal]] and inevitable enables one to face the [[realities]] of [[life]] with [[calmness]] of [[mind]]. One will be able to cope with [[old age]], [[sickness]] and [[death]] without becoming disheartened or desperate. It also encourages [[people]] to look for solution to the problem of [[suffering]] just as {{Wiki|Prince}} [[Siddhartha]] did. | + | [[Understanding]] that [[suffering]] is [[universal]] and inevitable enables one to face the [[realities]] of [[life]] with [[calmness]] of [[mind]]. One will be able to cope with [[old age]], [[sickness]] and [[death]] without becoming disheartened or desperate. It also encourages [[people]] to look for {{Wiki|solution}} to the problem of [[suffering]] just as {{Wiki|Prince}} [[Siddhartha]] did. |
===[[Impersonality]] === | ===[[Impersonality]] === | ||
| − | [[People]] often think that there must be a [[personality]] or [[self]] that is real and permanent, otherwise they would not [[exist]] or [[experience]] things in [[life]]. However, the [[Buddha]] taught that there is no real, permanent and independent [[personality]] or [[self]] at all. This is the third [[characteristic]] of [[existence]]. | + | [[People]] often think that there must be a [[personality]] or [[self]] that is real and [[permanent]], otherwise they would not [[exist]] or [[experience]] things in [[life]]. However, the [[Buddha]] [[taught]] that there is no real, [[permanent]] and {{Wiki|independent}} [[personality]] or [[self]] at all. This is the third [[characteristic]] of [[existence]]. |
| − | If a permanent and independent [[self]] really existed, one should be able to identify it. Some [[people]] may say that the [[body]] is the [[self]], or that [[mind]] is the [[self]]. However, both ideas are wrong. Both [[body]] and [[mind]] are [[impermanent]], ever changing and [[subject]] to [[destruction]]. They depend on many factors for their [[existence]]. Neither [[body]] nor [[mind]] can possibly be the permanent and independent [[self]]. | + | If a [[permanent]] and {{Wiki|independent}} [[self]] really existed, one should be able to identify it. Some [[people]] may say that the [[body]] is the [[self]], or that [[mind]] is the [[self]]. However, both [[ideas]] are wrong. Both [[body]] and [[mind]] are [[impermanent]], ever changing and [[subject]] to [[destruction]]. They depend on many factors for their [[existence]]. Neither [[body]] nor [[mind]] can possibly be the [[permanent]] and {{Wiki|independent}} [[self]]. |
If the [[body]] were the [[self]], it would be able to will itself to be strong or fair. However the [[body]] grows tired, hungry and falls sick against its will, so the [[body]] cannot be the [[personality]] or [[self]]. | If the [[body]] were the [[self]], it would be able to will itself to be strong or fair. However the [[body]] grows tired, hungry and falls sick against its will, so the [[body]] cannot be the [[personality]] or [[self]]. | ||
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Similarly, if the [[mind]] were the [[self]], it would do whatever it wished. But the [[mind]] often runs away from what it [[knows]] to be right, and run after what is wrong. It becomes disturbed, distracted and excited against its will. Therefore the [[mind]] is also not the [[self]]. | Similarly, if the [[mind]] were the [[self]], it would do whatever it wished. But the [[mind]] often runs away from what it [[knows]] to be right, and run after what is wrong. It becomes disturbed, distracted and excited against its will. Therefore the [[mind]] is also not the [[self]]. | ||
| − | When [[people]] say, for instance, "I am going to work", they are just using a convenient name I for a collection of [[physical]] and [[mental factors]]. In [[reality]], there is no I or [[self]]. | + | When [[people]] say, for instance, "I am going to work", they are just using a convenient [[name]] I for a collection of [[physical]] and [[mental factors]]. In [[reality]], there is no I or [[self]]. |
| − | So long as [[people]] think that the [[self]] is permanent and independent, they are bound to be [[self]] centred and [[egoistic]]. Not only will [[feel]] constantly threatened by [[people]] and situations, but they will also [[feel]] compelled to protect themselves, their possessions, and even their opinions, at any cost. | + | So long as [[people]] think that the [[self]] is [[permanent]] and {{Wiki|independent}}, they are [[bound]] to be [[self]] centred and [[egoistic]]. Not only will [[feel]] constantly threatened by [[people]] and situations, but they will also [[feel]] compelled to {{Wiki|protect}} themselves, their possessions, and even their opinions, at any cost. |
| − | But once [[people]] realise that the [[self]] is just a convenient name for a collection of constantly changing [[physical]] and [[mental factors]], they will no longer [[cling]] to it in {{Wiki|fear}} and insecurity. They will find it easier to grow, learn, develop, and to be generous, kind and [[compassionate]] because they will no longer need to be constantly on the defensive. | + | But once [[people]] realise that the [[self]] is just a convenient [[name]] for a collection of constantly changing [[physical]] and [[mental factors]], they will no longer [[cling]] to it in {{Wiki|fear}} and insecurity. They will find it easier to grow, learn, develop, and to be generous, kind and [[compassionate]] because they will no longer need to be constantly on the defensive. |
| − | Understanding the fact of [[impersonality]] can help [[people]] deal more effectively with everyday situation. It encourages the cultivation of Good Conduct and helps one to progress towards [[happiness]], [[peace]] and [[Enlightenment]]. | + | [[Understanding]] the fact of [[impersonality]] can help [[people]] deal more effectively with everyday situation. It encourages the [[cultivation]] of [[Good Conduct]] and helps one to progress towards [[happiness]], [[peace]] and [[Enlightenment]]. |
| − | [[Impermanence]], [[Suffering]] and [[Impersonality]] are the three [[characteristic]] of [[existence]]. Whatever is [[impermanent]] is [[suffering]], and whatever is [[impermanent]] and [[suffering]] is also without an independent [[self]]. Those who realise the [[truth]] of these three facts of [[existence]] will be able to overcome [[suffering]] because their [[minds]] are freed from [[delusions]] of permanence, [[pleasure]] and the [[self]]. | + | [[Impermanence]], [[Suffering]] and [[Impersonality]] are the three [[characteristic]] of [[existence]]. Whatever is [[impermanent]] is [[suffering]], and whatever is [[impermanent]] and [[suffering]] is also without an {{Wiki|independent}} [[self]]. Those who realise the [[truth]] of these three facts of [[existence]] will be able to overcome [[suffering]] because their [[minds]] are freed from [[delusions]] of [[permanence]], [[pleasure]] and the [[self]]. |
{{R}} | {{R}} | ||
Latest revision as of 01:43, 16 March 2015
A characteristic is a fact which tells us something about the nature of a things. If a fact is sometimes connected with a things and sometimes not, then it is not a characteristic and will not help us very much to understand the nature of that thing.
Heat, for example, is a fact. Heat is not characteristic of water, as water is not always hot. The heat of water depends upon other factors like sun or an electric stove. But heat is a characteristic of fire because fire is always hot and heat of fire does not depend on any other factors. Heat is always connected with fire and tells us something about the nature of fire.
When the Buddha taught that there are three characteristics of facts of existence. They are generally found in all that exists and so they can tell us something about the nature of existence.
The three characteristics of existence taught by the Buddha are Impermanence, Suffering and Impersonality.
Impermanence
The Buddha taught that all existence is impermanent because there is nothing internal or external whatsoever which is permanent, stable, lasting, not subject to decay and destruction, and forever the same. Everything changes continuously. Existence is like the flowing water of a river or the burning flame of a candle, which is never the same in two consecutive moments.
Our body, for instance, is made up of material elements such as flesh, bones and blood, which are impermanent. From the moment of our birth, the body constantly undergoes change. The human mind, too, is dependent on many factors. It is in constant change. It is like a monkeys forever jumping about, never still for even a moment. Thus neither the body nor the mind is permanent and unchanging.
Science teach that apparently permanent objects like the oceans, continents, mountain ranges and even the earth, the sun and the solar system are constantly changing and will some day become extinct. When all these are also subject to change and destruction, one cannot doubt the impermanence of life. Life can end at any moment. No one can avoid death and the destruction of the body.
Understanding the characteristic of impermanence benefits people in two important ways. Firstly, it can improve human relationships and activities. Secondly, it can encourage people to follow the Noble Eightfold Path.
Often people find that they make mistakes in their relationships with other because they fail to take into account the changes that constantly occur in themselves and others. Often friendships die because one or both parties fail to realise that their friend’s personality, interests and attitudes have changed.
When one realises that people and situation are impermanent and constantly changing,, one will approach each moment of a relationship with an open mind. One will be able to react to each new situation without clinging to outdated ideas about people. Relationships can then develop fruitfully. Success in life depends on one’s ability to adapt to change in situations and to make the most of new opportunities arising.
Having understood that youth, health, material well-being and even life itself are impermanent, people should then make the most of those favourable circumstance while they last. This means that they need to practice the Noble Eightfold Path in order to achieve happiness and Enlightenment. The Buddha’s last words were: "Subject to change are all things, Strive on with diligence".
Suffering
The Truth of suffering is the first of the Four Noble Truths taught by the Buddha. Suffering is a fact of life which people can see for themselves. It is one of the three characteristics of existence.
Whatever is impermanent is also suffering. Everything which arises will last only for a time, then it decay and finally dies. Repeated birth and death is hard to endure, It disturbs one’s peace and mind and is a cause of suffering.
Thus old age, sickness and death which are evidence of the impermanence of life are forms of suffering. Since people tend to cling to youth, heath, relationship and material achievements, the realisation that these are impermanent, cause anxiety and fears. It is said that even the gods trembled when the Buddha reminded them that the heavens are also impermanent.
Understanding that suffering is universal and inevitable enables one to face the realities of life with calmness of mind. One will be able to cope with old age, sickness and death without becoming disheartened or desperate. It also encourages people to look for solution to the problem of suffering just as Prince Siddhartha did.
Impersonality
People often think that there must be a personality or self that is real and permanent, otherwise they would not exist or experience things in life. However, the Buddha taught that there is no real, permanent and independent personality or self at all. This is the third characteristic of existence.
If a permanent and independent self really existed, one should be able to identify it. Some people may say that the body is the self, or that mind is the self. However, both ideas are wrong. Both body and mind are impermanent, ever changing and subject to destruction. They depend on many factors for their existence. Neither body nor mind can possibly be the permanent and independent self.
If the body were the self, it would be able to will itself to be strong or fair. However the body grows tired, hungry and falls sick against its will, so the body cannot be the personality or self.
Similarly, if the mind were the self, it would do whatever it wished. But the mind often runs away from what it knows to be right, and run after what is wrong. It becomes disturbed, distracted and excited against its will. Therefore the mind is also not the self.
When people say, for instance, "I am going to work", they are just using a convenient name I for a collection of physical and mental factors. In reality, there is no I or self.
So long as people think that the self is permanent and independent, they are bound to be self centred and egoistic. Not only will feel constantly threatened by people and situations, but they will also feel compelled to protect themselves, their possessions, and even their opinions, at any cost.
But once people realise that the self is just a convenient name for a collection of constantly changing physical and mental factors, they will no longer cling to it in fear and insecurity. They will find it easier to grow, learn, develop, and to be generous, kind and compassionate because they will no longer need to be constantly on the defensive.
Understanding the fact of impersonality can help people deal more effectively with everyday situation. It encourages the cultivation of Good Conduct and helps one to progress towards happiness, peace and Enlightenment.
Impermanence, Suffering and Impersonality are the three characteristic of existence. Whatever is impermanent is suffering, and whatever is impermanent and suffering is also without an independent self. Those who realise the truth of these three facts of existence will be able to overcome suffering because their minds are freed from delusions of permanence, pleasure and the self.
