Difference between revisions of "Ti-lakkhana"
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<poem> | <poem> | ||
| − | ti-lakkhana: the '3 characteristics of existence', or signata, are impermanency (anicca), [[Suffering]] or misery ([[Dukkha]]; s. [[Sacca]], dukkhatā), not-self (anattā). | + | [[ti-lakkhana]]: the '[[3 characteristics of existence]]', or signata, are [[impermanency]] ([[anicca]]), [[Suffering]] or [[misery]] ([[Dukkha]]; s. [[Sacca]], [[dukkhatā]]), [[not-self]] ([[anattā]]). |
| − | "Whether Perfect Ones appear in the world, or whether Perfect Ones do not appear in the world, it still remains a firm condition, an immutable fact and fixed law: that all formations are impermanent, that all formations are subject to [[Suffering]], that everything is without a self'' (A. III, 134). | + | "Whether Perfect Ones appear in the [[world]], or whether Perfect Ones do not appear in the [[world]], it still remains a firm [[condition]], an immutable fact and fixed law: that all [[formations]] are [[impermanent]], that all [[formations]] are [[subject]] to [[Suffering]], that everything is without a [[self]]'' (A. III, 134). |
| − | "What do you think, o monks: Is corporeality ([[Rūpa]]) permanent or impermanent? - Impermanent, o [[Venerable]] One. - Are feeling (vedanā), [[Perception]] (saññā), mental formations ([[Sankhāra]]) and [[Consciousness]] ([[Viññāna]]), permanent or impermanent? - Impermanent, o [[Venerable]] One. | + | "What do you think, o [[monks]]: Is corporeality ([[Rūpa]]) [[permanent]] or [[impermanent]]? - [[Impermanent]], o [[Venerable]] One. - Are [[feeling]] ([[vedanā]]), [[Perception]] ([[saññā]]), [[mental formations]] ([[Sankhāra]]) and [[Consciousness]] ([[Viññāna]]), [[permanent]] or [[impermanent]]? - [[Impermanent]], o [[Venerable]] One. |
| − | "But that which is impermanent, is it something pleasant or painful? - It is painful, o [[Venerable]] One. | + | "But that which is [[impermanent]], is it something [[pleasant]] or [[painful]]? - It is [[painful]], o [[Venerable]] One. |
| − | "But, of what is impermanent, painful and subject to change, could it be rightly said, 'This belongs to me, this am I, this is my ego'? - No, [[Venerable]] One. | + | "But, of what is [[impermanent]], [[painful]] and [[subject]] to change, could it be rightly said, 'This belongs to me, this am I, this is my [[ego]]'? - No, [[Venerable]] One. |
| − | "Therefore, whatever there is of corporeality, feeling, [[Perception]], mental formations and [[Consciousness]], whether past, present or future, one's own or external, gross or subtle, lofty or low, far or near, of all these things one should understand, according to reality and true [[Wisdom]]: 'This does not belong to me, this am I not, this is not my ego' " (S. XXII, 59). | + | "Therefore, whatever there is of corporeality, [[feeling]], [[Perception]], [[mental formations]] and [[Consciousness]], whether {{Wiki|past}}, {{Wiki|present}} or {{Wiki|future}}, one's own or external, gross or {{Wiki|subtle}}, lofty or low, far or near, of all these things one should understand, according to [[reality]] and true [[Wisdom]]: 'This does not belong to me, this am I not, this is not my [[ego]]' " (S. XXII, 59). |
| − | "In one who understands eye, ear, nose, tongue, [[Body]] and all the remaining formations as impermanent, painful and not-self, in him the [[Fetters]] ([[Samyojana]], q.v.) are dissolved" (S. XXXV, 53). | + | "In one who [[understands]] [[eye]], {{Wiki|ear}}, {{Wiki|nose}}, {{Wiki|tongue}}, [[Body]] and all the remaining [[formations]] as [[impermanent]], [[painful]] and [[not-self]], in him the [[Fetters]] ([[Samyojana]], q.v.) are dissolved" (S. XXXV, 53). |
| − | It is the full comprehension of the 3 characteristics by direct meditative experience which constitutes liberating insight. About their relation to the three gateways ot liberation', s. vimokkha I . | + | It is the full [[comprehension]] of the 3 [[characteristics]] by direct [[meditative]] [[experience]] which constitutes [[liberating insight]]. About their [[relation]] to the three gateways ot [[liberation]]', s. [[vimokkha]] I . |
| − | For further details, s. anicca, [[Dukkha]], anattā, vipassanā. | + | For further details, s. [[anicca]], [[Dukkha]], [[anattā]], [[vipassanā]]. |
| − | Literature: | + | {{Wiki|Literature}}: |
The Three Signata, by Prof. O. H. de A. Wijesekera (WHEEL 20). - | The Three Signata, by Prof. O. H. de A. Wijesekera (WHEEL 20). - | ||
| − | The Three Basic Facts of Existence: I-III (WHEEL BPS), | + | The Three Basic Facts of [[Existence]]: I-III (WHEEL BPS), |
Vis.M. XX, 13ff. 18ff; XXI, 47f, 67f | Vis.M. XX, 13ff. 18ff; XXI, 47f, 67f | ||
</poem> | </poem> | ||
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[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
[[Category:Sansāra]] | [[Category:Sansāra]] | ||
| + | {{PaliTerminology}} | ||
Latest revision as of 12:48, 27 April 2014
ti-lakkhana: the '3 characteristics of existence', or signata, are impermanency (anicca), Suffering or misery (Dukkha; s. Sacca, dukkhatā), not-self (anattā).
"Whether Perfect Ones appear in the world, or whether Perfect Ones do not appear in the world, it still remains a firm condition, an immutable fact and fixed law: that all formations are impermanent, that all formations are subject to Suffering, that everything is without a self (A. III, 134).
"What do you think, o monks: Is corporeality (Rūpa) permanent or impermanent? - Impermanent, o Venerable One. - Are feeling (vedanā), Perception (saññā), mental formations (Sankhāra) and Consciousness (Viññāna), permanent or impermanent? - Impermanent, o Venerable One.
"But that which is impermanent, is it something pleasant or painful? - It is painful, o Venerable One.
"But, of what is impermanent, painful and subject to change, could it be rightly said, 'This belongs to me, this am I, this is my ego'? - No, Venerable One.
"Therefore, whatever there is of corporeality, feeling, Perception, mental formations and Consciousness, whether past, present or future, one's own or external, gross or subtle, lofty or low, far or near, of all these things one should understand, according to reality and true Wisdom: 'This does not belong to me, this am I not, this is not my ego' " (S. XXII, 59).
"In one who understands eye, ear, nose, tongue, Body and all the remaining formations as impermanent, painful and not-self, in him the Fetters (Samyojana, q.v.) are dissolved" (S. XXXV, 53).
It is the full comprehension of the 3 characteristics by direct meditative experience which constitutes liberating insight. About their relation to the three gateways ot liberation', s. vimokkha I .
For further details, s. anicca, Dukkha, anattā, vipassanā.
Literature:
The Three Signata, by Prof. O. H. de A. Wijesekera (WHEEL 20). -
The Three Basic Facts of Existence: I-III (WHEEL BPS),
Vis.M. XX, 13ff. 18ff; XXI, 47f, 67f
