And yet it is not untrue to describe Anicca, Dukkha, Anatta as unsatisfactory/impermanents/transient, suffering and not self.
These terms were formed from kinships, just as the term Tilakkhana is related to anicca, dukkha, anatta. But a very deep aspect of the Buddha Dhamma is expressed with Jati. For the Buddha said, “He has found the way to deathlessness.” (see “Pāsarāsi Sutta (MN26)
The Buddha said…
“And so, having been exposed to rebirth me and understanding the drawbacks of rebirth, I sought that which is free from rebirth, the supreme sanctuary from the yoke, from annihilation, and I found it. Since I myself was inclined to grow old, to get sick, to die, to care, and to be corrupted, and to understand the drawbacks in these things, I sought that which is free from old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, of extinction—and I found it in the world.
Thus, the depth meaning should be anicca, dukkha and anatta.
Anicca are the characteristics of this world that always lead to suffering dukkha, because anatta always produces the same fruit.
Here is an example of ANATTA as; always the same fruit…
Saṁyutta Nikāya 35.12
1. Transience
1. Aniccavagga
The Exterior as Not-Self in the Three Times
Bāhirānattātītānāgatasutta
Forms/Rupa, Venerable Ones, are made with the same fruit as Future Forms.
“Rūpā, bhikkhave, anattā atītānāgatā;
and are the opposite of a wise man’s breeding ground in the mind…”
ko pana vādo paccuppannānaṁ.
This comparison, venerable ones, from one who has heard and understood Dhamma, he does not cling to forms of the past, he does not look forward to enjoying the forms in the future, and he practices non-attachment, dispassion, and cessation with regard to forms of the present
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti;
anāgate rūpe nābhinandati;
paccuppannānaṁ rūpānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti.
The same in terms of sound…
Saddā …
The same in terms of smell…
gandhā …
The same in terms of taste…
rasā …
The same in terms of touch…
phoṭṭhabbā …
Also, dhammā are made with the same fruit as past and future rupa and are the opposite of a sage breeding ground in the mind.
dhammā anattā atītānāgatā;
ko pana vādo paccuppannānaṁ.
This comparison, venerable ones, of one who has heard and understood Dhamma, does not cling to past Dhammā nor adheres to future ones, and it engages in non-attachment, dispassion, and cessation with respect to Dhammā of the present.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti;
anāgate dhamme nābhinandati;
paccuppannānaṁ dhammānaṁ nibbidāya virāgāya nirodhāya paṭipanno hotī”t
I’m sure there are more suttas where anatta can be used as “always leading to the same Fruit”. It always depends on how profound and what it refers to.
Thus, in the context of the relationships of the words to each other, it should be seen that “anicca” includes all the characteristics of this world, such as Sam/San, UPS, IPS, PS, Pancakkhandha, etc., which lead to suffering. And what leads to suffering/dukkha? It is “Jati” the birth, as “Jati” is synonymous with “old age, sickness, death, sorrow and corruption” and this describes the suffering “dukkha”.
And of what kind is it? It is always the same fruit “Anatta” and that is our consciousness. Since our consciousness arises with the help of the characteristics of this world, i.e. Anicca, but is always subject to change, since the consciousness through the entity mind with Citta, Cetasika, Rupa creates a stream of thoughts that is impermanent. Consciousness is the ever-recurring fruit “anatta” which is not our self. In relation to each other, “Anatta” is thus referred to as not self.
So we can say for Anicca, Dukkha, Anatta; “unsatisfying/inconstant/transient, suffering and not self”
| Four Noble Truths 1,2,3,4 | Anicca | Anicca | Dukkha (dukkha lakkhana) |
Anatta | Mindset for Tilakkhana |
|
| 1 and 2 | (Abhi)sankahra, apuñña/akusala, sancetana, Chanda Raga, pati+ichcha”, to “sama”+”uppāda. etc. | Akusala | Dukkha | fruitless, without essence | The understanding of lakkhana that the world is fruitless and without essence. | |
1 |
micchā diṭṭhi, sakkāya diṭṭh, (Abhi)sankahra, , san-cetana, Chanda Raga, Arupa Raga etc. | Kusala and Akusala | Jati (dukkha dukkha) |
Always the same Fruit | The understanding of lakkhana that always leads the world to the same fruit. We are helpless! | |
| 3 | Sankhara, sammaditthi, Arupa Raga etc. | Kusala with sāsavā | Sukha (Sankhara Dukkha) |
Good Fruit | The understanding of lakkhana that it is not the highest fruit. | |
| 4 | Noble Eightfold Path, Magga Phala, “kalyāṇamitta”to explain the Dhamma | Dasa Kusala with anāsavā | Nibbāna | Absolute fruit | The understanding of Tilakkhana/Four Noble Truths/PS that leads Magga Phala to the highest fruit. |
So it is not untrue to call anicca, dukkha, anatta impermanents, suffering and not self, but it is not possible for an “assutavā” to mentally fathom and interpret to arrive at the magga phala because these qualities are based on affinities based. .
And that is why it is absolutely necessary to start by learning Anicca, Dukkha, Anatta with the affinities that are easier to fathom.
It is not possible to understand the Buddha’s message as “Puthujjano” with these related interpretations, translations.
Tilakkhana – So there are three Terminology of the world, characterized by many properties depending on the context…
However, to attain Nibbāna, one must understand the “barren and dangerous nature (anatta)” of this world (tilakkhana) or the “true nature”,hence the achievement of “yathābhūta ñāṇa” and that includes several characteristics. So with the understanding of anccia, dukkha, anatta you can look at the world superficially or deeply, because we don’t live in one world, but in ANICCA, DUKKHA, ANATTA.
Please correct/improve/explain
