Three marks of existence

With the faculty of wisdom the Buddha directly perceived that everything in the physical world (and everything in the phenomenology of psychology) is marked by these three characteristics:

* Anicca (Sanskrit anitya) "inconstancy" or "impermanence". This refers to the fact that all conditioned things (sankhara) are in a constant state of flux. In reality there is no thing that ultimately ceases to exist; only the appearance of a thing ceases as it changes from one form to another. Imagine a leaf that falls to the ground and decomposes. While the appearance and relative existence of the leaf ceases, the components that formed the leaf become particulate material that may go on to form new plants. Buddhism teaches a middle way, avoiding the extreme views of eternalism and nihilism.[2]

* Dukkha (Sanskrit duhkha) or "unsatisfactoriness" (or "dis-ease"; also often translated "suffering", though this is somewhat misleading). Nothing found in the physical world or even the psychological realm can bring lasting deep satisfaction.
* Anatta (Sanskrit anatman) or "non-Self" is used in the suttas both as a noun and as a predicative adjective to denote that phenomena are not, or are without, a permanent self, to describe any and all composite, consubstantial, phenomenal and temporal things, from the macrocosmic to microcosmic, be it matter pertaining to the physical body or the cosmos at large, as well as any and all mental machinations, which are impermanent.

There is often a fourth Dharma Seal mentioned:

* Nirvana is peace. Nirvana is the "other shore" from samsara.

Together the three characteristics of existence are called ti-lakkhana in Pali or tri-laksana in Sanskrit.
By bringing the three (or four) seals into moment-to-moment experience through concentrated awareness, we are said to achieve wisdom – the third of the three higher trainings – the way out of samsara. Thus the method for leaving samsara involves a deep-rooted change in world view.
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Eightfold Path

The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things.

1. Right View

Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth.

2. Right Intention

While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement.

3. Right Speech

Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct.

4. Right Action

The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind.

5. Right Livelihood

Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully.

6. Right Effort

Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence.

7. Right Mindfulness

Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression.

8. Right Concentration

The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration.

The Four Noble Truth

1) Suffering (Duhkhasatya)
Birth is suffering, aging is suffering, sickness is suffering, dissociation from the loved is suffering, not to get what one wants is suffering: in short the five categories affected by clinging are suffering.

2) Cause of Suffering (Samudayasatya)
suffering is caused by desire (tr.s.n.â) and by ignorance (avidyâ), The cause of suffering is attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things.

3) Cessation of Suffering (Nirodhasatya)
The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. Suffering can be ended by attaining dispassion.

4) Path to End Suffering (Mârgasatya)
There is a path to the end of suffering - a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism)

1. Right Knowledge (or Views), samyagdr.s.t.i,
2. Right Resolve, samyaksan.kalpa,
3. Right Speech, samyagvâk,
4. Right Conduct (or Action), samyakkarma,
5. Right Livelihood, samyagjîva,
6. Right Effort, samyagvyâyâma,
7. Right Mindfulness, samyaksmr.ti, and
8. Right Meditation (or Concentration), samyaksamâdhi.

A wise man finds no delight in heavenly pleasures. The disciple of The Buddha takes delight in the destruction of Craving. [Dhammapada 187]