Three Universal Truths are doctrinal tenets in the Buddhist teaching system, including Impermanence (anicca), Suffering (dukkha), and Non-self (anatta). These are the three hallmarks that validate and certify the orthodoxy of Buddhist doctrine; they are the three keys to unlocking the door to liberation and are three methods of meditation for self-transformation.
What are the Three Universal Truths?
The Three Universal Truths or Three marks of existence, are the core beliefs in Buddhism that help to explain the nature of reality. These truths are:
- Impermanence (anicca) refers to the concept that all things are constantly changing and nothing stays the same. This includes physical objects, emotions, thoughts, and even our sense of self. Nothing in this world is permanent and everything is subject to decay, decline, and eventual destruction.
- Suffering (dukkha) is the experience of unsatisfactoriness or discomfort in life. This suffering can come from external factors such as illness, loss, or conflict, but it can also arise from internal factors such as craving, clinging, and ignorance. Dukkha is a fundamental aspect of the human condition and is inherent in all existence.
- Non-self (anatta) refers to the idea that there is no permanent, unchanging self or soul. Instead, our sense of self is made up of constantly changing physical and mental components, which are dependent on each other and on external conditions. The concept of non-self challenges the idea of a fixed, permanent identity and encourages individuals to question their assumptions about themselves and the world.
Together, these Three Universal Truths form the foundation of Buddhist philosophy and provide a framework for understanding the nature of existence. They emphasize the impermanence and unsatisfactoriness of life and encourage individuals to seek liberation from suffering through the development of wisdom and compassion.
1. First Universal Truth: Impermanence (anicca)
The first universal truth, or the first seal, is impermanence. In Sanskrit, impermanence is “Anitya,” which implies change, transformation, and lack of permanence. Any teachings or doctrines lacking this mark are not considered true Dharma in Buddhism.
According to Buddhism, all phenomena and entities in the world, formed by various conditional factors, are characterized by impermanence. In other words, impermanence means that things do not possess an immutable identity. A mountain is a collection of conditional factors, the human body is a collection of conditional factors, a fallen leaf by the roadside is a collection of conditional factors, and even a tiny dust particle exists due to conditional arising.
Therefore, mountains, human bodies, leaves, pebbles, and dust particles are all subject to change; they never retain a constant identity and are impacted by impermanence. Everything in the world of phenomena, from macroscopic objects to the microscopic realms of atoms, protons, and neutrons, is constantly changing without pause. However, impermanence is not only prevalent in the material world but also in the realm of consciousness.
In Buddhism, a human being is a composition of Name (mental phenomena) and Form (physical body), both of which are always changing, like a stream flowing ceaselessly in human life.
“It is like the morning dew disappearing at sunrise; it is like a bubble, a waterfall sweeping away everything it encounters, flowing endlessly; it is like an animal in the slaughterhouse, constantly facing death” (Samyutta Nikaya III, page 70).
All mental operations, including feelings, perceptions, emotions, and thoughts, exist within an extremely brief time frame that Buddhism refers to as a moment (ksana).
In psychology, changes in mental states over time are categorized into two types: gradual changes and sudden changes.
Gradual mental changes are the transitions in mental states in response to the functions of consciousness and habitual actions. For example, joy leads to laughter, followed by sorrow leading to crying, distress. Success brings happiness, while failure leads to suffering, sadness…
Sudden mental changes are abrupt alterations in mood within a very short time frame. The frequency of emotional fluctuations is very rapid. For example, the mental state fluctuates, becomes chaotic when facing emergencies: house fires, the death of loved ones… Both gradual and sudden changes reflect the impermanence in the mental aspect of human life.
However, the phenomenon of impermanence does not inevitably lead to suffering – the second Dharma seal. If one simplistically believes that impermanence equates to suffering, then the teaching of impermanence would no longer be a mark of true Dharma. In reality, without impermanence, there would be no life and no development.
If a grain of rice always remained unchanged, it would never grow into a rice plant producing white rice grains. Without impermanence, the evolutionary history of humanity would not exist, and human civilization would remain stagnant in the Stone Age. And without the impact of impermanence, we would never have the hope to eradicate the deep-seated cravings and afflictions lurking within us. Therefore, the teaching of impermanence instills faith in every human effort toward creativity and progress. Impermanence is the true nature of life.
2. Second Universal Truth: Suffering (dukkha)
Suffering in Pali is “Dukkha,” meaning oppression, discomfort, irritation, dissatisfaction… The Buddha described human suffering as a conflagration, a breaking apart of the entire world:
“The whole world is ablaze, the entire universe is immersed in smoke and fire, the whole universe is fuel for the fire, the entire universe is shaking.” (Samyutta Nikaya, page 133).
In Buddhism, human life’s suffering is sometimes presented through eight phenomena: 1- Birth is suffering. 2- Aging is suffering. 3- Illness is suffering. 4- Death is suffering. 5- To be forced to associate with those one dislikes is suffering. 6- To be separated from loved ones is suffering. 7- Not getting what one wants is suffering. 8- The five aggregates of clinging are suffering. The Buddha taught this perspective in the critically important Dhammacakkappavattana Sutta to his first five disciples at the Deer Park in Sarnath. In later texts, suffering is categorized into three types: the suffering of suffering, the suffering of change, and the suffering of conditioning.
Dukkha dukkhata (the suffering of suffering) means an unpleasant sensory experience (suffering of pain). For example, the pain from a decaying tooth is a suffering of pain, being cold without warm clothing is a suffering of pain, witnessing the permanent departure of a loved one is a suffering of pain, being provoked and insulted to the point of flushing with anger is a suffering of pain… Generally, any uneasy sensations in the physical body and psychological states are the first type of suffering.
Viparinama dukkha (the suffering of change) implies that things which are not inherently suffering become so upon decay or change. For instance, when young, our bodies are strong, but they weaken with age; our liver is currently healthy, but over time it will deteriorate, become diseased, and lose its ability to process cholesterol. The smile and radiant face of today may fade tomorrow, replaced by tears of sorrow. Where there is arising, there is ceasing. This idea can lead to a pessimistic viewpoint, suggesting that even things currently good contain the seeds of suffering.
In other words, the transition from one state to another, the decay in the psycho-physical mechanisms of humans, brings about restlessness, unease, and lack of peace in thought and emotion, which is the suffering of change.
Sankhara dukkha (the suffering of conditioning) refers to phenomena arising from the aggregation of conditions. In the Mahaparinibbana Sutta, the Buddha emphasized that “all formations are impermanent, this is the law of arising and passing away,” meaning whatever arises due to conditions is impermanent, belonging to the relative world of arising and ceasing, of the cycle of birth and death. The body, the external world, life circumstances, mental states as mentioned, all arise due to conditions and thus are subject to change. Impermanence, change, invariably leads to suffering. Hence, in all formations, the phenomena contain the seeds of suffering, called the suffering of conditioning.
Both perspectives on suffering are universal. In reality, whenever afflictions arise, suffering is present; and only when our stream of consciousness is no longer disturbed by the shadows of afflictions is there peace. Buddhist texts discuss various types of afflictions, for example, the Abhidharma Kosha by Vasubandhu in the 5th century lists six major and ten minor afflictions; Yogacara, the study of consciousness in Buddhism, elaborated on six primary afflictions and twenty secondary ones. These numbers are symbolic, with many types of afflictions varying in frequency and, consequently, in the degree of suffering.
Therefore, impermanence is not necessarily the cause of all suffering in life. The root of suffering lies in perception and the attitude of living positively or negatively. Perception is the clear understanding and evaluation of an event, while attitude pertains to the proactive behavior and psychological response of individuals toward that event. Things are always changing, yet we wish and expect them to remain constant, to last forever.
“The suffering of a donkey or camel bearing heavy loads, the suffering of beings wandering in the six realms, is not called true suffering. Ignorance, not realizing reality, not knowing the right direction, is real suffering.” (Abhidharma discussion, page 103).
It is the mistaken perception, seeing the impermanent as permanent, that gives rise to all suffering. But why is suffering considered a mark of the true Dharma?
Once, in the Ta La forest at Kosambi, the Buddha taught the bhikkhus about the reason He proclaimed the Four Noble Truths:
“Monks, what has the Tathagata taught you? The Tathagata has taught you the truths about suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Why has the Tathagata taught you these truths? Because they are truly beneficial and essential for leading an ideal life, for they enable you to abandon all sensual pleasures, be liberated from all intoxications, end all suffering, achieve purity, enlightenment, Nirvana” (Samyutta Nikaya V, page 437).
Thus, suffering is a concise expression of the Four Noble Truths within the teaching of the Three Universal Truths and should be regarded as a persistent issue in the reality of life and in the consciousness of a Buddhist. We can only treat a disease when we are aware that we are ill. Similarly, liberation from suffering only becomes a reality when the Buddhist is aware and experiences the reality of suffering in their inner life.
If one does not recognize the true nature of life and nurtures the illusion that life is happiness, being tied to an easy material life, one can easily lose the purpose of their practice. The courage to face suffering directly to resolve it is a fundamental understanding. Like the lotus is nourished by the mud, the ideal of liberation is nourished by this fundamental awareness. The entire philosophical system and religious doctrine of Buddhism also stem from this awareness. It can be affirmed that there is no scripture in Buddhism that does not mention suffering and the way out of suffering. Therefore, suffering is considered a hallmark of the true Dharma.
3. Third Universal Truth: Non-self (anatta)
Non-self is a particularly important doctrine in Buddhism. This teaching is the consequence of continuously observing the principles of dependent origination and impermanence. While impermanence pertains to change, non-self refers to the absence of a consistent identity. When something changes due to causes and conditions, it loses its consistent identity; therefore, it is non-self or, fundamentally, it lacks an independent essence.
For example, saying a table is impermanent is because we observe it changing and deteriorating over time; however, to say the table is non-self, we must view it through the lens of dependent origination. From this perspective, the table is an assembly of various conditions and causes, like wood and the labor of the carpenter…
Other philosophical systems have also touched upon the concept of impermanence. For instance, standing on the riverbank and observing the flowing water, Confucius wrote, “Flowing on ceaselessly, day and night, is it like this?” Heraclitus viewed the impermanence of the river from a different angle: “Stepping into the same river, we encounter new waters. The soul withdraws from its moist abode” (According to Greek-Roman Philosophy, Ho Chi Minh City Social Sciences Institute, 1994).
While Confucianism and Western philosophy generally embrace the notion of impermanence, they seem to lack the concept of non-self in all things and beings. Thus, the Buddha’s teaching of non-self can be considered a profoundly revolutionary doctrine. In His second discourse at the Deer Park, the Anattalakkhana Sutta, the Buddha taught the non-self nature of the human five aggregates: “Monks, this form (rupa: physical body, matter) is non-self. Friends, if this form were self, it would not lead to suffering, and one could have it as one wishes. But because form is non-self, it leads to suffering and it is not possible to have it as one wishes” (Samyutta Nikaya III, page 66).
The remaining aggregates: feeling (vedana), perception (sanna), formations (sankhara), and consciousness (vinnana) are similar. Together, the five aggregates create a false notion of a “self” or a consistent, unchanging entity. This easily breeds attachment, obsession, clinging, conservatism, and grasping to what pertains to the aggregates (self-attachment). However, all beings or self-entities constantly transform following the process of dependent origination. The arising and ceasing, the formation, existence, change, decay, and dissolution of forms and the very nature of the aggregates result from conditional factors and the process of birth, aging, sickness, death, or formation, existence, change, and dissolution, are universal truths for all people and all beings.
Once, in the city of Shravasti, the Buddha also taught the bhikkhus about the non-self nature of even a trivial object like a piece of cow dung: “Monks, even a self-entity as small as this is not permanent, eternal, everlasting, unchanging, and it does not remain forever constant. If there were such a self-entity, monks, permanent, eternal… everlasting, then the holy life for the utter destruction of suffering would not be prescribed” (Samyutta Nikaya III, Khandha Vagga, page 259).
The lack of reflection and consideration in dealing with the non-self reality of all things often leads to afflictions and cravings – the proximate causes of suffering. The seal of non-self not only determines the doctrinal validity of the true Dharma but is also a unique characteristic within the Buddhist doctrine. Due to its significance, non-self is considered the third Dharma seal in the Three Universal Truths.
Benefits of Understanding Three Universal Truths
Understanding the Three Universal Truths of Buddhism—impermanence, suffering, and non-self—can have a transformative impact on how you view your life and the world around you.
When you truly grasp impermanence, you begin to cherish each moment, knowing that nothing lasts forever. This realization can diminish the fear of change, helping you to embrace life’s transient nature with grace and resilience. It encourages you to live more fully in the present, appreciating the beauty and the fragility of each experience and relationship.
Recognizing the nature of suffering illuminates the sources of your discomfort and discontent. It’s not about wallowing in misery but about understanding the inherent unsatisfactoriness of conditional existence. This insight prompts you to seek deeper meaning and satisfaction beyond fleeting pleasures and to cultivate a more compassionate and empathetic approach to others’ struggles.
Contemplating non-self challenges the very core of how you perceive yourself and the world. It unravels the illusion of a separate, enduring identity, fostering a sense of connection with all beings. As you see the interconnectedness of life, your actions become more mindful and altruistic, reducing ego-driven conflicts and fostering harmony.
Moreover, these insights collectively guide you toward a more mindful and ethical lifestyle. When you see the transient, unsatisfactory, and selfless nature of existence, you’re less likely to cling to material possessions, status, or rigid beliefs. This shift can lead to a simpler, more contented life focused on meaningful experiences and relationships rather than the pursuit of ephemeral desires.
In your interactions with others, understanding these truths helps you to be more patient, understanding, and forgiving. You recognize that just like you, everyone is subject to change, experiences suffering, and is not fundamentally separate. This can improve your relationships, reduce conflicts, and enhance your ability to love unconditionally.
Conclusion
- Sabbe saṅkhārā aniccā: “All saṅkhāras (conditional) are impermanent.”
- Sabbe saṅkhārā dukkhā – “All saṅkhāras are imperfect.”
- Sabbe dhammā anattā – “All dharmas (conditional and unconditioned) are empty, non-self”
Why did the Buddha not use the term sankhara to refer to all objects of anatta, as he did with anicca and dukkha? Because sankhara only deals with conditioned things while dhammā refers to all things conditioned and also refers to Nirvana, the unconditioned state.
By using the word dhamma, the Buddha focused on making the concept of anatta clearer: All is not self, in the Five Aggregates like nowhere else. The precision of this term shows how concerned the Buddha was with the illusory nature of the Hindu Self (Atman), the Divine Self (Brahman).
Nirvana, unconditioned, state of mind, mind impermanent, cause practice Nirvana results… Ignoring the unconditional state of Nirvana but not the self, Buddha nature is also a difficult concept to understand.
Buddha nature is understood as something that exists within all sentient beings, imperishable, eternal. It is always there, unchanged, just waiting for us to lift the veil of ignorance to recognize it. So what is Buddha nature?
