Why are the three marks (consolidated) not directly included in the Satipatthana Sutta - supposedly the most important of all discourses? Not in the section of principles, but indirectly with regards to the body: > *They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish.* Perhaps it is due to the later historical ontological organization of those three messages? Any tangential ideas are welcome.

Three characteristics (anicca, dukkha, anatta) of existence is experienced by all however different the experience(delusion) or attitude. How does the arhant experience them differently? I am under the impression arahant has transcended all three via maximum understanding (embracing), thus eradicating ignorance (top of Pratityasamutpada). Is it only avoidance, aka flux, being experienced by regular ppl? What is relationship of nirvana and 3 marks? Is it just that arhant experiences 3 dharma seals (nirvana, anatta, anicca), not three marks?

I'm not sure how to understand the sixth reward, or even who is rewarded. Can someone explain it? (AN 6:103, from https://www.dhammatalks.org/suttas/AN/AN6_103.html , complete sutta quoted below) “In seeing six rewards, it’s enough for a monk to establish the perception of stress with regard to all fabrications without exception. Which six? ‘The perception of disenchantment1 will be established within me with regard to all fabrications, like a murderer with a drawn sword. My mind will rise above every world. I’ll become one who sees peace in unbinding. My obsessions2 will go to their destruction. I’ll be one who has completed his task. **The Teacher will have been served with goodwill.**’ “In seeing these six rewards, it’s enough for a monk to establish the perception of stress with regard to all fabrications without exception.”

|perceptions| opposites | doors | gifts| |-----------|-----------|--------|------| |aniccā (impermanence)|___ (stability)|___ (signless)|___ (beginner's mind)| |dukkhā (unsatisfactoriness)|sukha (reliability)|___ (wishless)|___ (aspiration)| |anattā (not self)|___ (self confidence)|suññatā (emptiness)|karuṇā (compassion)| I find this series of dharma talks by Gil Fronsdal on the 3 perceptions/characteristics/marks to be very interesting 1. 2015-06-07: annica 2. 2015-06-14: dukkha 3. 2015-07-05: anatta and would like more information on the 1. 3 opposites to be cultivated 2. 3 doors to liberation 3. 3 gifts Specifically, I would like to know 1. What pali terms are used to represent these concepts? (see blank spaces in the table above) 2. What suttas are these discussed in?

The sentences I want to check with you are: 1. Reducing suffering (or eliminating it) is the main goal. 2. The main reason we keep suffering is desire and aversion. 3. We can experience craving to any of the five aggregates (e.g. thoughts) and also to the situation in general (e.g. become a teacher or become enlightened). 4. We have tools to reduce desire and aversion (or promote this reduction in others). E.g. not-self, impermanence and dukkha. Jhana. 5. This tools (3 characteristics, jhana, etc.) are truthful (they are not white lies). 6. This tools lead to a "desinterest" (equanimity) that gives freedom. For example, by seeing pain as impermanent (as lasting briefly or nothing) then there is "desinterest" in it (equanimity to it), and as such there is a freedom to either experience it or not without suffering it. 7. Ultimately it's best to be equanimous even to becoming enlightened (a case of bhava-tanha?), the tools ("the raft" that is abandoned after crossing the river), no-thoughts (aversion to thoughts?), etc. That's it, feel free to make little corrections or flat out tell me there are big mistakes there. Thanks.

Imagine a world (a planet with humans) without suffering that the people in there are always happy,nothing to worry about.What would be the characteristics of that world ? At least,Can we define the characteristics of that perfect world ? **Edit:** I got this question by listening to *Dhamma* on *Eight Worldly Conditions* (**Ashta Loka Dharma**). Either good or bad,every person have to experience profits,losses,praises,insulting ..etc.It is equal to a person in a heaven and also in a lower realm. If world have only 4 rules (only profits, praises ....),Would it be perfect ?

Is it correct to say that the tilakkhana (anicca, dukkha, anatta) is ultimate reality?

I use the definition of Three Doors posted here: https://www.reddit.com/r/Buddhism/comments/6rrbl8/any_commentaries_on_the_three_doors_of_liberation/dl7h0e1/ To me, it looks like there is a connection: * Desire for existence in the realm of form * Desire for existence in the immaterial realms They are about the tension between being and non-being. In other words, existence or non existence of the self, and that pretty much is **Emptiness** of the self. * Conceit The conceit "I am... (this or that)". This looks related to **Signlessness** (there are no inherent attributes). * Restlessness Seems related to **Wishlessness**. * Ignorance This kind of encompasses everything. Of course, the Three Doors are related to the Three Characteristics too. * Emptiness -> no-self. * Signlessness -> impermanence. * Wishlessness -> unsatisfactoriness. I am understanding the fetters wrong and making up the relation or does this makes sense? I'm trying to understand them as good as I can.

I often hear people make use of the defence “that’s not my problem”. Is this a delusion in the form of rejecting no-self and denying or not seeing interdependence? Or are these people right and should we remain equanimous about other people’s problems? Should we be careful not to assume other people want the best for us so we take more responsibility in solving our own problems?

>"And what are the six kinds of renunciation joy? The joy that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.) Is this achieved by intellectual pondering about the six senses (and meditative insight into the three characteristics) or just pondering alone? I'd say the former, but then this Sutta is primarily directed towards Stream Entrants, no?

So if I am mindful of let's say a sensation or I am just mindful of a specific body part should I label that "event", e.g.: thinking, thinking, touching, touching, seeing, seeing? I am asking because the buddha also said that one should use sati in tandem with comprehension and therefore one should constantly remind oneself of the three characteristics. So first the labeling and then a short contemplation of the 3 characteristics? How are you guys doing mindfulness in buddhist terms? Thanks in advance With metta

Can we gain wisdom(**panna or prajna**) with only one pointed concentration on a concept? I've heard it said that it takes mindfulness on "what actually is" instead of a concept that doesn't exist. Samatha, at least temporarily, lessons the defilements so why wouldn't concentration meditation be able to show one panna? Can one gain panna without seeing the three characteristics? Can one see the three characteristics with Samatha by itself? Can we reach Nirvana with just Samatha?