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Three Marks of Existence.
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03-06-2012, 06:26 AM
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patrycjakolekk
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Oct 2005
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hi WW
Thich Nhat Hanh is a very good person & a very good teacher (of practical matters) but often not the best scholar
the three marks of existence are impermanence, unsatisfactoriness and not-self
the 1st two marks are applicable to all
conditioned
things (
sankhata dhatus
)
the 3rd mark is applicable to all things, both conditioned & unconditioned
Nirvana is the unconditioned thing (
asankatta dhatu
)
as all conditioned things cannot bring permanent happiness, given they are conditioned, dependent upon impermanent causes & conditions, they possess the quality of unsatisfactoriness
for example, if we are ignorant of Dhamma, we buy a new computer and believe it is satisfactory. but later on, it breaks down
the computer inherently possesses the quality of unsatisfactoriness (although it is satisfactory temporarily)
thus, if our mind can reach the unconditioned state (by not having unrealistic expectations of satisfactoriness in respect to inherently unsatisfactory things), it can abide in Nirvana
Nirvana is satisfactory. Nirvana is not marked by unsatisfactoriness
Thich Nhat Hanh's intention here, about Nirvana, is sound. but his scholarly reasoning is incorrect
kind regards
may all beings find Nirvana peace
Buddha taught:
277. "All conditioned things are impermanent" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.
278. "All conditioned things are unsatisfactory" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.
279. "All things are not-self" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.
Dhammapada
"What do you think of this, O monks? Is
form
permanent or impermanent?"
"Impermanent, O Lord."
"Now, that which is impermanent, is it unsatisfactory or satisfactory?"
"Unsatisfactory, O Lord."
"Now, that which is impermanent, unsatisfactory, subject to change, is it proper to regard that as: 'This is mine, this I am, this is my self'?"
"Indeed, not that, O Lord."
"What do you think of this, O monks? Is
feeling
permanent or impermanent?"
"Impermanent, O Lord."
"Now, that which is impermanent, is it unsatisfactory or satisfactory?"
"Unsatisfactory, O Lord."
"Now, that which is impermanent, unsatisfactory, subject to change, is it proper to regard that as: 'This is mine, this I am, this is my self'?"
"Indeed, not that, O Lord."
"What do you think of this, O monks? Is
perception
permanent or impermanent?"
"Impermanent, O Lord."
"Now, what is impermanent, is it unsatisfactory or satisfactory?"
"Unsatisfactory, O Lord."
"Now, that which is impermanent, unsatisfactory, subject to change, is it proper to regard that as: 'This is mine, this I am, this is my self'?"
"Indeed, not that, O Lord."
"What do you think of this, O monks? Are
mental formations
permanent or impermanent?"
"Impermanent, O Lord."
"Now, those that are impermanent, are they unsatisfactory or satisfactory?"
"Unsatisfactory, O Lord."
"Now, those that are impermanent, unsatisfactory, subject to change, is it proper to regard them as: 'They are mine, this I am, this is my self'?"
"Indeed, not that, O Lord."
"Now what do you think of this, O monks? Is
consciousness
permanent or impermanent?"
"Impermanent, O Lord."
"Now, what is impermanent, is that unsatisfactory or satisfactory?"
"Unsatisfactory, O Lord."
"Now, what is impermanent, unsatisfactory, subject to change, is it proper to regard it as: 'This is mine, this I am, this is my self'?"
"Indeed, not that, O Lord."
"Therefore, surely, O monks, whatever
form
, past, future or present, internal or external, coarse or fine, low or lofty, far or near, all that form must be regarded with proper wisdom, according to reality, thus: 'This is not mine, this I am not, this is not my self.'
"Therefore, surely, O monks, whatever
feeling
, past, future or present, internal or external, coarse or fine, low or lofty, far or near, all that feeling must be regarded with proper wisdom, according to reality, thus: 'This is not mine, this I am not, this is not my self.'
"Therefore, surely, O monks, whatever
perception
, past, future or present, internal or external, coarse or fine, low or lofty, far or near, all that perception must be regarded with proper wisdom, according to reality, thus: 'This is not mine, this I am not, this is not my self.'
"Therefore, surely, O monks, whatever
mental formations
, past, future or present, internal or external, coarse or fine, low or lofty, far or near, all those mental formations must be regarded with proper wisdom, according to reality, thus: 'These are not mine, this I am not, this is not my self.'
"Therefore, surely, O monks, whatever
consciousness
, past, future or present, internal or external, coarse or fine, low or lofty, far or near, all that consciousness must be regarded with proper wisdom, according to reality, thus: 'This is not mine, this I am not, this is not my self.'
"O monks, the well-instructed noble disciple, seeing thus, gets wearied of
form
, gets wearied of
feeling
, gets wearied of
perception
, gets wearied of
mental formations
, gets wearied of
consciousness
. Being wearied he becomes passion-free. In his freedom from passion, he is emancipated. Being emancipated, there is the knowledge that he is emancipated. He knows: 'birth is exhausted, lived is the holy life, what had to be done is done, there is nothing more of this becoming.'"
This the Blessed One said. Pleased, the group of five monks were delighted with the exposition of the Blessed One; moreover, as this exposition was being spoken, the minds of the group of five monks were freed of defilements, without attachment.
Indeed, at that time there were six arahants in the world.
Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic
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