The three marks of existence (dukkha, anicca and anatta) are representative of reality because they are based on observations of the world around us.
Firstly, it can be argued that the Buddhist approach to reality is based on a scientific approach, founded upon empirical truths learned by observation and experiment, as opposed to the dogmatic approach favoured by other religions. The Buddha himself encourages his followers not to follow his teachings simply because he says they are true, but to thoroughly test them out and only to follow them if they stand up to rigorous testing. The Buddha discovered the truth of the three marks of existence through his own experiences and reflections, rather than through divine revelation. This is a strong argument because a Buddhist is under no obligation to accept the Buddha’s teachings relating to the three marks of existence and is free to question them in the light of their own experience. The fact that so many Buddhists choose to still live by these teachings today implies that the three marks of existence are indeed representative of reality.
Secondly, there are strong parallels with the science of psychology, which would argue that to focus on how we interpret and experience things is a vital and representative part of reality in that it reflects the human condition. Using the example of dukkha, there are strong links between the Buddha’s teachings about suffering, and modern treatments for mental health conditions such as depression. In the Four Noble Truths the Buddha states that we suffer because we are constantly wishing for our lives to be different to how they are, and that it is only through accepting that suffering is an inevitable part of life that we can learn to be happy. This approach is also used in modern treatments for depression where patients are encouraged to accept the things that they cannot change. Modern day studies have also found that mindfulness, a technique developed by the Buddha which encourages participants to live fully in the present moment without dwelling on situations that they cannot change, is extremely beneficial to sufferers of depression and anxiety, implying that the Buddha’s teachings about the nature of reality have stood the test of time. This is a strong argument as it is supported by academics such as Susan Blackmore, a renowned psychologist and practising Buddhist, who argues that Buddhist analysis of reality is consistent with contemporary scientific thought, implying that the three marks of existence are indeed representative of reality.
Finally, there are strong links between modern day scientific thought and other elements of the three marks of existence. For example, most modern scientists also reject the concept of a soul that transcends death, and instead believe that humans are made up of atoms, which could be seen as similar to the Buddhist concept of aggregates, which would support the concept of anatta. Advances in quantum physics show that the universe is in constant flux which suggests that anicca is indeed a reality as first taught by the Buddha thousands of years ago.
On the other hand, it could be argued that ultimately the three marks of existence are simply interpretations of human life which can never be empirically proved because we will never know the answers to some of life’s deepest mysteries. Adherents of theistic religions such as Christianity and Hinduism would reject the concept of anatta because they believe in a soul that is permanent and unchanging, which also rejects the concept of anicca. This is however a weak argument because no theory can ever be proved beyond all doubt, science’s job is to argue why certain theories are more likely than others. The Buddhist concepts of the three marks of existence have a scientific rationale behind them and so even if they cannot be empirically proved beyond all doubt it could still be argued that they are the most likely explanation.
In conclusion whilst it may not be possible to prove beyond all reasonable doubt that the three marks of existence are fully representative of reality, there is strong scientific reasoning to support the methodology with which the Buddha devised his claims. The Buddha encouraged his followers to test out his claims about the nature of reality rather than simply accepting them as dogmatic truth and so even if the claims ultimately cannot be proven, the methodology behind them remains sound.
The Three marks of existence in Buddhism are very important because they encompass the Buddhist world view. In order to be able to effectively explain the three marks of existences, Dukkha, Anicca, and Anatta, one must first evaluate them individually then evaluate their importance as whole. Upon conclusion one would then understand as to why the Three marks of existence are among the core concepts of Buddhism.
Dukkha or translated literally suffering is very important for a number of reasons. The existence Dukkha in the world is among the first noble truths which therefore means it can be said to be what incites one to go on the path towards realisation of Nibbana, but also because an understanding of Dukkha will lead to a greater understanding of the human condition and such concepts like Tanha(craving) and the the three poisons. Although Dukkha is described as a negative experience it is also applied to the pleasurable experiences and our attachment to those experiences, in way Dukkha is important because it is a summary of our daily lives it is a description of the ups and downs of life, it has an impact on how we see the world. Dukkha is also important because it is what binds us to Samsara, and the extinguishing of Dukkha leads to Nibbana, the highest Buddhist ideal therefore an understanding of Dukkha will lead one take the necessary steps to achieving Nibbana. Anicca(impermanence) is the belief that nothing in the universe ever stays the same, and that everything is subject to change. Anicca is important because it is the fundamental law of the universe and everything is subject to it, it’s also important in relation to achieving Nibbana because only when one has achieved an understanding of Anicca not only on a intellectual level but in a non-cognitive way will one be able to achieve Nibbana, therefore making it essential along the Buddhist Path. Anatta(non-self) is the concept that there exists no permanent entity within a human and the we are merely comprised of the five khandhas. while the concept of anatta might seem negative as it is against the idea of identity it’s importance is in that it actually invites further investigation into what it means to be a “being”, it can be seen as practical tool which leads to the rediscovery of the self.
In summary the 3 Marks of existence are important because they are teachings about the world around us, and if examined closely are seen as somewhat accurate seeing as the Buddha’s teaching are mainly based on empiricism. Dr Susan Blackmore, a prominent psychologist believes that the marks of existence are important because they help someone in the understanding of the world because concepts like Dukkha draws parallels with modern day psychology showing how important useful the teachings are. Physicist Fritjof Capra also believes that the teachings are important because for example the concept of Anicca is in line with modern physics in it’s view of the universe. In conclusion the the three marks of existence are important because they are in way a guide to discovering spiritual truth and gaining wisdom.
Anicca and Anatta can be considered identical because the teachings are very similar. Anicca is the belief that nothing in the universe is permanent and while anatta teaches that nothing within ourselves is permanent the overall message being impermanence . However the two are not exactly identical but instead related, Anatta is merely the application of Anicca on a individual level. They are different that the use of them is different because while Anicca is a just a fundamental law of the universe Anatta usually invites further investigation into what one’s identity really means and in fact could be considered as a stepping stone to the true understanding of Anicca which is essential for the attainment of Nibbana. The extent to which Anicca and Anatta are identical is that both have the same underlying message but in specific content and use they are not the same.
Kamma can be seen to be a fair way to punish and reward people for a number of reasons. First being that the idea of one gets what they deserve through Kamma and second that the Buddhist idea of Kamma takes into account intention so for example if someone did something unbeneficial to others but yet did not have any intention of doing so then they generate less unwholesome kamma as oppose to someone who did so knowingly, also one who does good things for others for his sake is not going to generate as much fruitful Kamma as someone who does so selflessly.
Kamma can also be said to be fair because Kamma in itself is a natural law and is not subject to the personal judgement of higher being therefore responsibility lies solely within the person. However Kamma can be unjust in the sense that unwholesome Kamma has an impact on future rebirths and lives which is contrary to the Buddhist idea of Anatta because seeing as there is no permanent entity within us why should one be subject to unwholesome Kamma from a past rebirth.
In conclusion Kamma is the only fair way to punish and reward people if we are to believe in the future rebirths and have that certainty that eventually what goes around comes around even if it means waiting a few rebirths.
The Buddhist concepts of Kamma and Samsara are among the core concepts of the Buddhist religion. In order to explain them effectively one must first do so individually and then go on to explain as to how they are linked.
The concept of Kamma(or Karma) is one more known of the Buddhist(originally Hindu) concepts, it can be described as the Buddhist version of the saying “what goes around comes around” in that the general principle being that the consequences of personal action whether good or bad will eventually play out later in life. However it is much more complex than that, Kamma is a natural law, it is not controlled by a higher being who is seen as the rewarder or the punisher, simply put it is the law of cause and effect this is best summarised by Narada Thera who explains the concept of Kamma as “ Good gets goods, evil attracts evil” . Kamma can either be unwholesome or wholesome, it is neither good or bad because that would attach personal judgement on it and seeing as Kamma is a natural law one cannot attach such labels of Kamma. Unlike traditional Hindu beliefs Buddhism does not believe that Kamma is simply the result of the action itself and that intention behind the action is how one should determine how unwholesome or wholesome an action is; Peter Harvey states the least damaging action yet is still negative is one which does not bring any benefit to others but the perpetrator did so unintentionally and is aware that his action was wrong however the most damaging action is one which the perpetrator did so intentionally and is unaware of how wrong his action was and the most damaging actions would bring about the most unwholesome Kamma which could affect the perpetrator in this life or the next rebirth.
Samsara is another core buddhism concepts which is also derived from the Hindu tradition, it is translated as the Cycle of Existence. Samsara is the arising of the mental and physical phenomena, it is cycle in which those have not yet been enlightened are subject to, in other words it is everything which surrounds us and it is caused by the 12 nidanas. However us humans only experience the Human realm, in Samsara they are Six Realms which one can be reborn into, the one of the Gods being the highest and the Hell realm being the lowest but the Human realm is the one which is considered to be the most suited for enlightenment. The Buddhist concept of Samsara is different from the Hindu one in that it does not teach reincarnation but instead rebirth, because reincarnation implies that there is a permanent entity or soul(atman) within each of us, however the Buddhist belief of anatta(non-self) implies that there is no permanent entity and we are comprised of Five Khandas, which are also subject to change at every rebirth.
Escape from Samsara is known as Nibbana and is the highest buddhist ideal, this is where the relationship between the two is found. Unwholesome Kamma arises out of the 3 poisons Greed, Hatred, and Delusion and but it is also the cause of Dukkha which is what keeps a being in the cycle of Samsara. Kamma is also related to Samsara because Kamma determines under what circumstances one is reborn whether it be the realm or the place in society, Kamma can be said to be what keeps the cycle of existence going.