Tam tam press.

The three legal stamps : impermanence, suffering and selflessness  are three legitimate marks, used to stamp and certify the authenticity of the Dharma. All the teachings of Buddhism, necessarily bearing the law, if one of the legal press is not sure that the teaching is not the Dharma, the Buddha's teachings. It is because of this important nature that the Tam duc Press is always mentioned in most scriptures, from the Sutra to the transmission.

Buddha taught La Rahula:

Rahula, eyes, ears ...; Color, bar ...; Identity, feeling ... and consciousness are often or impermanent?

Being impermanent, the Blessed One (Impermanence).
What is impermanent is suffering or joy?
It is suffering, White World (Suffering).

What is impermanent, suffering, subject to transformation, is it reasonable to see that: This is mine, this is me, this is my self?

No, White World (No self).

The three impermanent, suffering and non-self imprints of the Buddhist teachings are always models, measures to ensure that all the thinking, speech, interpretation and practice of Buddhists in accordance with the Dharma.

In addition, the Buddha also teaches that the Four Noble Truths are impermanent, suffering, not-self and Nirvana or impermanent, suffering, and selfless. However, this is just the development, expansion of the non-self factor of the Three Truths. Because nirvana is just another name for anattå and is not another view of interdependence. The dhammas are conditioned, conditioned, so they are not self. Therefore, it is possible to view impermanence, suffering and non-self as a standard normative, general of the Three Laws of Seal and the Four Seals.

France First Press: Impermanence

The first French press is impermanent. Impermanent, Sanskrit is Anitya, meaning change, change, not fixed. All things, phenomena on earth are impermanent. In other words, things never stand still or are unchanging, always moving. From the hills, the grasslands to the grass, the dust and the human mind and body are constantly changing, never fixed and subjected to impermanence. Not only in the material world, but even in the world of consciousness, impermanence is always present.

Human beings, according to Buddhism, are the unity of the five aggregates. In it, the body of the four aggregates (mental aggregates) belongs to the Sacred and mental parts of feeling, perception, thinking and perception belonging to the Name. These five aggregates or nama-rupa are in a transformed state like a flowing river in human life.

The human body, if viewed in its essence, is merely a transshipment of elements of the four elements. The country blows fire from the outside into the body, then goes out again and the circle turns endlessly. Through this operation, the body is nourished, grows up, grows older, and returns to the four elements. Therefore, when the elements of the four elements become diseased, disease occurs and when the flow of the four elements stops rotating, death comes. In this process, humans have only partial control, most of them lose control. Therefore, living dead, lost, there is not this body as the wind, clouds flying.

As for human psychology, too, psychological states are constantly changing, changing in every moment. Human mind with many ideas flowing, flowing like a flood. All sadness, love, forgiveness or hatred, etc., always appear and operate in the mind.

However, we need to thank the impermanence. By the fact, without impermanence, there would be no life and development. If a grain of rice is present, it will never germinate to become a rice for the white grains. If things are not normal then the evolutionary history of mankind will not develop. If the body is not impermanent then human beings can not grow up. And without the impact of impermanence, we will never have the hope of transforming, ending the subtle energy of mental affliction that is deep within us. The teachings of impermanence bring insights into the nature of the dharmas, and at the same time bring about the faith of all mankind's efforts to transform, create and develop. Therefore, impermanence is a form of the dharma;

France Second Press: Suffering

Suffering, in Chinese, means bitter, ie all the suffering in life contains bitter ... Pali language, suffering is Dukkha, in addition to sense of feeling suffering, urgent, unpleasant, Sense of imperfection; The world is empty, despicable, unworthy to hold (Narada, Buddha and Buddha, p. 87).

Suffering in human life is very common, usually presented in eight aspects: birth is suffering. Old is suffering. Disease is suffering. Death is suffering. Having to live with someone you do not like is suffering. Far away from loved ones is suffering. May not be suffering. The five aggregates are suffering. The truth about this suffering was told by the Buddha to the five disciples right in the first Dharma talk in the garden.

Suffering is also distinguished into suffering, sorrow and suffering. Suffering means unpleasant sensations, suffering. The feelings of suffering, pain in the body and mental states - physiological insecurity are dukkha, the first type of suffering. Disaster means change, change, destruction causes suffering. In other words, the transformation from one state to another, the tendency to mutate in the evil tendency of the human psycho-physical-psychological mechanism, brings insecurity, suffering is pain. Action means that the method of causation is impermanent, born in the killing moment should create suffering. The body, the world, the living situation, the mental states of man are said to be conditioned by the causation of being affected by impermanence. Impermanence, change leads to misery. So in the act,

However, all suffering comes from inner insecurity and roots from ignorance, craving. Although impermanence is the root of all suffering in life, the main cause of suffering lies in the perception and attitudes of positive or negative human life. Things are constantly changing impermanent that we just thought and wish they would last, last forever. It is the misperception, for what is impermanent, that all suffering is born.

It is necessary to identify suffering in order to accept and find the cause and the method of eliminating suffering. Thus, suffering is the first truth of the Four Noble Truths. Just fully aware of suffering, other truths will be displayed. Therefore, it is necessary to observe, to perceive, the permanent reality of suffering in the reality of life and in consciousness. We can only cure illness when we are conscious that we are sick. Likewise, human beings who want to free themselves from suffering in life must first acknowledge that we are suffering, It is the illusion of life that is happiness, bound in the easy life of material life, human beings can not transcend to the direction of liberation and tranquility. It takes courage to look directly into suffering to solve, that is the basic perception, the motto that practices throughout the whole ideology of Buddhism. The basis of Buddhist scriptures is not without suffering and the way to end suffering. Therefore, suffering is a sign of the Dharma.

France Press third: no self

Anatma is the specific teaching of Buddhism. This doctrine is the consequence of a profound process of observing the principle of dependent origination. With impermanent pressure, we see movement in the body of things and the whole. If one looks deeper through the lens of interdependent origination, in addition to movement, the nature of things is always heterogeneous. Every thing, phenomena are conditioned by conditions, conditions, interaction, which create, so absolutely no subjectivity, identity, invariant in it. Therefore, the Buddha said: "The dharmas are not self."

When you see a yellow leaf fall, it is normal to know it is a yellow leaf, but if you look deep in the leaves there are minerals of the soil, sunlight, water from clouds, wind of The sky ... and a little bit of human heart. As such, the leaf is made up of non-leaf elements, in that it is full of the universe. From green leaves, from time to time, they are impermanent movements, but whether they are green or yellow, their nature is also due to non-leaf elements, Leaves capital Non-self.

The human being is the same as the five aggregates of form, feeling, perception, form and form. Right in the second sermon at Deer Park, the Buddha taught the selflessness of the five aggregates: "Bhikkhus, this rupa (body) is not self. O bhikkhu, if matter is in the nature, it does not suffer, and one can order "the right shade like this or the right shade like that". But because matter has no self (selflessness), this form also has to suffer and there can be no case (order) "This color must be like this or this must be like that." Feeling, thoughts, actions, and consciousness are the same. In the Mahayana sutras, meditation on the five aggregates is not one of the essential teachings. Life, thought, action and consciousness are the same "(Prajna Heart Sutra).

The nature of the five aggregates is No, no subject, no self. However, because the human karmic continuity of the five aggregates is a homogeneous being, there is a constant, unchanging "soul". From the confusion of such a false "I fall", so human beings easily generated psychological attachment, charm, embrace, conservative and clinging to what belongs to the five aggregates. But all things phenomena is always kill, change in every moment. The arising and passing away of the five aggregates is the result of conditions of causation and the process of birth, death, or formulation, existence-change, destruction, destruction is always true for all human beings. All species and all things.

Because not aware of the selflessness of things, all things (ignorance) should clinging, craving arises and that is also the source of all wrong view. The notion of selflessness not only confirms the legitimacy of the Dhamma but also the peculiarities of Buddhist doctrine. It is for this reason that the selflessness is the third law of the Third Truth.

Application of the Three Laws in practice

Impermanence, suffering and non-self are three essential characteristics of the teachings. Each seated has different roles and functions to identify the dharma. However, under the inseparability of interdependent origins, the three doctrines are interrelated, mutually intertwined. In the impermanent mark which contains the mark of dukkha and no-self, the other two marks are similar.

The teachings of the Three Laws besides the appraisal function of the Dharma also provide the insight to illuminate the reality in order to break into confusion, craving and wrong view to overcome all clinging to suffering, peace and liberation. Once the human mind is tinged with clinging, then suffering is present. The two concepts that people are often attached to are "me" and "mine." The misconception is that every being has a unified nature or a "soul" that lasts forever and is conservative in concept, opinion, and assumes that we are always right in all cases the basis for Of suffering and obstacles to spiritual sublimation. The notion of "there is an invisible entity in every individual" has been present in almost all previous and contemporary religions, while still having a profound influence on the spiritual life of humanity today. . Therefore,

In short, the three forms of Impermanence, Suffering, and Non-Self are the basic principles that define the Dharma, reevaluating theories, views, and even the practice of Buddhism. Although the Buddhist scriptures are extremely diverse, the ideas contained in the sutras are not outside the orbits of the three sepans. At present, there are still scattered here the "business" books handed down in the temple and the Buddhists in the name of the Buddhist scriptures but missing three marks of the Chief Justice, such as the sample of the feet, apples feet business. Therefore, it is important to be aware of the three legal means of appraisal of scriptures and especially the application of the five aggregates. All sufferings of beings are derived from the attachment, clinging due to the misconception of a permanent, constant, eternal self. "I" and "mine" are the causes of comprehensive conflict in all areas of human life. Therefore, the teachings of the Three Laws are the key to opening the doors of liberation, the basis for the transformation of afflictions, attainments of insight and spiritual sublimation.END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH GIAC TAM.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.19/4/2017.