THE THREE MARKS OF EXISTENCE
1. Anatta (No Soul/The absence of a permanent, enduring or immortal self)
2. Anicca (Impermanence)
3. Dukkha (Dissatisfaction when tied to the unenlightened mind)/Nibbana (Liberation, when tied to the enlightened mind)
There are these six speculative views, monks: an uneducated worldling untrained in the Dhamma the Noble Ones, doesn‟t see the Noble Dhamma of the Noble Ones, they don‟t see the Dhamma of the True Individuals: They understand:
1. this form is mine, I am this form, this form is myself.
2. this sensation is mine, I am this sensation, this sensation is myself.
3. this apperception is mine, I am this apperception, this apperception is myself.
4. this volition is mine, I am this volition, this volition is myself.
5. that which is seen, heard, felt, cognised; sought, obtained, or reflected on by the mind – this is mine, I am this, this is myself.
6. As the world, so myself: I will exist after death; permanent, constant, eternal; I will not change for the worse; I will remain forever – they think this is mine, I am this, this is myself
The educated Noble disciple trained in the Dhamma the Noble Ones, sees the Noble Dhamma of the Noble Ones, and sees the Dhamma of the True Individuals: They understand:
1. this form is not mine, I am not this form, this form is not myself.
2. this sensation is not mine, I am not this sensation, this sensation is not myself.
3. this apperception is not mine, I am not this apperception, this apperception is not myself.
4. this volition is not mine, I am not this volition, this volition is not myself.
5. that which is seen, heard, felt, cognised; sought, obtained, or reflected on by the mind – this is not mine, I am not this, this is not myself.
6. As the world, so myself: I will exist after death; permanent, constant, eternal; I will not change for the worse; I will remain forever – they think this is not mine, I am not this, this is not myself
Thus understanding they are not tormented by the non-existent.
“That possession you might take hold of which is permanent, constant, eternal; not changing for the worse; remaining forever. Can you see it, monks?”
“No, bhante.”
“Good, monks, I don‟t see it either.”
“Do you see an eternalistic view which you might take hold of, that would not lead to grief, lamenting, misery, dejection, and trouble?
“No, bhante.”
“Good, monks, I don‟t see it either.”
“There being a self, might there be what belongs to my self?”
“Yes, bhante.”
“Or, there being what belongs to my self, might there be my self?”
“Yes, bhante.”
“Not truly or reliably finding self or what belongs to it, then isn‟t this speculative view – „as the world, so myself: I will exist after death; permanent, constant, eternal; I will remain forever – the height of foolishness? Could it not be the height of foolishness?”
From the Alagaddūpama Sutta
1. Anatta (No Soul/The absence of a permanent, enduring or immortal self)
2. Anicca (Impermanence)
3. Dukkha (Dissatisfaction when tied to the unenlightened mind)/Nibbana (Liberation, when tied to the enlightened mind)
There are these six speculative views, monks: an uneducated worldling untrained in the Dhamma the Noble Ones, doesn‟t see the Noble Dhamma of the Noble Ones, they don‟t see the Dhamma of the True Individuals: They understand:
1. this form is mine, I am this form, this form is myself.
2. this sensation is mine, I am this sensation, this sensation is myself.
3. this apperception is mine, I am this apperception, this apperception is myself.
4. this volition is mine, I am this volition, this volition is myself.
5. that which is seen, heard, felt, cognised; sought, obtained, or reflected on by the mind – this is mine, I am this, this is myself.
6. As the world, so myself: I will exist after death; permanent, constant, eternal; I will not change for the worse; I will remain forever – they think this is mine, I am this, this is myself
The educated Noble disciple trained in the Dhamma the Noble Ones, sees the Noble Dhamma of the Noble Ones, and sees the Dhamma of the True Individuals: They understand:
1. this form is not mine, I am not this form, this form is not myself.
2. this sensation is not mine, I am not this sensation, this sensation is not myself.
3. this apperception is not mine, I am not this apperception, this apperception is not myself.
4. this volition is not mine, I am not this volition, this volition is not myself.
5. that which is seen, heard, felt, cognised; sought, obtained, or reflected on by the mind – this is not mine, I am not this, this is not myself.
6. As the world, so myself: I will exist after death; permanent, constant, eternal; I will not change for the worse; I will remain forever – they think this is not mine, I am not this, this is not myself
Thus understanding they are not tormented by the non-existent.
“That possession you might take hold of which is permanent, constant, eternal; not changing for the worse; remaining forever. Can you see it, monks?”
“No, bhante.”
“Good, monks, I don‟t see it either.”
“Do you see an eternalistic view which you might take hold of, that would not lead to grief, lamenting, misery, dejection, and trouble?
“No, bhante.”
“Good, monks, I don‟t see it either.”
“There being a self, might there be what belongs to my self?”
“Yes, bhante.”
“Or, there being what belongs to my self, might there be my self?”
“Yes, bhante.”
“Not truly or reliably finding self or what belongs to it, then isn‟t this speculative view – „as the world, so myself: I will exist after death; permanent, constant, eternal; I will remain forever – the height of foolishness? Could it not be the height of foolishness?”
From the Alagaddūpama Sutta