[Q&A] What does 'existence' mean related to the three marks of it, 'tilakkhaṇa'?

[Dhammañāṇa]

Nyom Depabhasadhamma asked this within the "talk-box".

I am in need of assistance. I am writing a paper about the Three Marks of Existence. I understand the three marks, however, I am befuddled by the meaning and use of the word "existence." Is this English word the translation of the Pali word thiti? Does the word "existence" imply life, living, consci...

May the topic be dedicate for clarification, yet it should not be seen to "serve a paper" or any worldly purpose, but for the sake of release, till the highest, the release from the Three "marks" of holding on a stand.

Maybe good householder likes to finish the sentence, if required, since it was posdible cut off. And "please", may Nyom takes his time and set himself comfortable at first place, after having taken the possibility to gain given birth here and maintaining a stand.

[Depabhasadhamma]

Please excuse any clumsiness. I have only recently joined this forum and not as yet accustomed with using the features. My original question: "I am in need of assistance. I am writing a paper about the Three Marks of Existence. I understand the three marks, however, I am befuddled by the meaning and use of the word "existence." Is this English word the translation of the Pali word thiti? Does the word "existence" imply life, living, consciousness? Or, in order for any phenomenon to exist, there must be three characteristics, e.g. Annica, Dukkha, Annata? My focus is on the root meaning of the Pali word for "existence," within the context of its use regarding the Three Marks of Existence. Thank you in advance for any assistance with this.

[Dhammañāṇa]

No problem at all Nyom Depabhasadhamma ,

The word tithi is related to Tittha, "a Stand", as told before:

Tittha (nt.) [Vedic tīrtha, from *ter, tarate, to pass through, orig. passage (through a river), ford] 1. a fording place, landing place, which made a convenient bathing place D ii.89=Vin i.230 (Gotama˚ the G. ford); J i.339, 340 (titthāraṇa); ii.111; iii.228 (˚nāvika ferryman); 230 (nāvā˚ a ferry); iv.379; Pv ii.120; iii.64; iv.122 (su˚); Dāvs. v.59 (harbour). Titthaŋ jānāti to know a "fording place," i. e. a means or a person to help over a difficulty or doubt M i.223=A v.349 (neg.) 2. a sect (always with bad connotation. Promising to lead its votaries over into salvation, it only leads them into error).

but also very near the word diṭṭhi, "view".

Taking a stand means to take birth, taking birth, all suffering arises with it. Why? Because what ever stand taken, being conditioned, is subject to decay. This counts for all phenomenas arising on the six doors of awarness.

Common such will be observed outwardly. What ever form, sound, smell taste, touch, thought, does not last. What ever object within the senses (world) one takes on underlies decay. House, father, child, tree, nation, sun... to speak of forms, this or that sound,..smell...thought, idea.
So does it hold with oneself, having a notion of self, which is, next to the body, one might regard as self, alway changing, disappears, arises in different way.

This counts for all senseable phenomenas, on what ever level.

By being touched on the senses, hungry for sensuality, for becoming/being, not becoming/not being, one, not knowing, takes on the touch, holds on it and becomes, takes a stand, yet this anew stand is not for sure, not under ones control and not really regardable as own, oneself. Yet what isn't control-able for one, not ones own, naturally causes stress, Dukkha. Who would take Dukkha, suffering as refuge, stand, as his Self?

One having observed the pointless wheel of taking a stand, seeing aging, sickness and death all around, for such a person Saṃvega arises, fear and Terror. If blessed, such a person meets or remembers the Dhamma of the Buddha and gets a vision of release from those tree "perceptions, sañña" (as the Buddha called them, not lakana, marks or qualities, of which is a later usual to use): anicca, dukkha, anatta.

What ever conditioned takes a stand, comes into existance is subject decay.

[Depabhasadhamma]

Ah. Wonderfully said. Clarity at last. I say to you the same as the Brahman said to the Buddha: "Superb, Venerable Gotama! Superb, Venerable Gotama! Venerable Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been turned upside down, revealing what had been concealed, showing the way to one who was lost, or holding up a lamp in the dark." -Thank you. Perhaps, if there is someone on this forum that is interested, I would welcome a critique of the paper I am writing, title "What are the Three Marks of Existence?" This paper will be uploaded, when complete to https://prajnajourney.wordpress.com/library/ and to https://independent.academia.edu/depobhasadhamma. Thank you.

[Dhammañāṇa]

Muditā
Atma, since the "three marks" are often misused and foster the so called dangerous development of "household-equanimity", encourage to look always at "first things first" for one's highest benefit, and a seldom wise and generpuse gift in words on it:

First Things First , by Ven. Thanissaro Bhikkhu (2018; 6pp.)  [PDF icon]
Whether in practice or in popularity approaches by emptiness, impermanence, and not-self are always the leading head lines but the author explains why the Sublime Buddha kept the dominance and concern of the Four Noble Truth more importand, and why putting the first thing first supports conductive for success.

[Depabhasadhamma]

Again, thank you for the reference to the paper "First Things First." I have included this reference in the paper.

[Dhammañāṇa]

Aramika  

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