Impermanence, as the Sanskrit word anitya or Pāli word anicca are generally translated, is one of the 3 characteristics of the phenomenal world, or the world in which human beings live: The concept of impermanence is fundamental to all Buddhist schools: Everything that exists in this world is impermanent. No element of physical matter or any concept remains unchanged, including the Skandha (Aggregate) that make

Suffering is a basic characteristic of all life in this world, and is the first of the four noble truths taught by the Buddha and recorded in the various Buddhist canons. Suffering is a characteristic of an ordinary – imperfect existence and it continues until Liberation from the 3 Poisons of the Mind is reached, until the perfect Buddhahood is attained. Suffering is also the

Etymologically, Anātman (Pāli, anattā) consists of the negative prefix an- plus Ātman (i.e., without Ātman) and is translated as no-self, no-soul, or no-ego. Buddhism maintains that since everything is conditioned, and thus subject to Anitya (Impermanence), the question of Ātman as a self-subsisting entity does not arise, that anything that is impermanent is inevitably Duḥkha (Suffering) and out of our control (Anātman), and thus cannot

Desire is the “thirst that leads to repeated birth, is tied to delight and passion, desires now this now that. This is the thirst of sense desire, the thirst for existence, the thirst for cessation”. The central concept is not “desire” in its normal, restricted sense, but “desire” in the broad sense of the drive or impulse that makes us want to achieve or possess,

Between two opposite viewpoints of eternalism (whether absolutistic or dualistic) and annihilation-ism lies the creed of the Buddha that though there is no unchanging self (ātman), still it is not a function of matter and is not completely denuded of all causal efficacy when particular bodily embodiment ceases to exist. Negation of the soul (anātma-vāda) amounts only to this, that its entitative persistence is denied.