Why do things change? Why does happiness never seem to last? Why do we feel so much fear, loss, and longing, even when life is going well?

These questions have stirred human hearts for millennia. In Buddhism, they are not ignored or dismissed—they are brought directly into the light of wisdom. At the core of the Buddha’s teachings lie three insights so fundamental, they are known as the Three Universal Truths. These are not abstract theories, but deep recognitions about life itself—how it truly is, not how we wish it to be.

The Three Universal Truths are the Buddha’s way of helping us see clearly. They form the lens through which all other teachings make sense. These truths are not meant to cause despair, but to awaken us—gently, wisely, and compassionately—so we may walk a path of true freedom.

In this article, we will explore each of the Three Universal Truths in depth: Anicca (impermanence), Dukkha (suffering or unsatisfactoriness), and Anatta (non-self). Through scripture, reflection, and application, we’ll come to see how these truths are not just teachings—but reality itself.

The First Universal Truth: Anicca — All Things Are Impermanent

What Does “Anicca” Mean?

The Pāli word Anicca means “impermanence” or “not lasting.” It refers to the truth that everything in conditioned existence is in a state of constant change—from the smallest atom to the grandest star, from our emotions to our relationships, from birth to death.

Nothing stays the same. Everything arises, exists for a time, and then fades away.

“All conditioned things are impermanent.” — Dhammapada, verse 277

This is not just a spiritual idea—it is observable everywhere. The seasons change. Our bodies age. Thoughts come and go. Relationships evolve or dissolve. Even our sense of self, our likes and dislikes, are in flux.

The Scriptural Foundation

In the Anicca Sutta (SN 22.59), the Buddha says:

“Form is impermanent, feeling is impermanent, perception is impermanent, mental formations are impermanent, consciousness is impermanent… Seeing this, a wise disciple becomes disenchanted with form, with feeling, with perception… Becoming disenchanted, he becomes dispassionate. Through dispassion, he is liberated.”

Here, the Buddha speaks of the five aggregates (khandhas)—the components that make up a human being. All are impermanent. When we cling to them as permanent or “mine,” we suffer. But by seeing clearly, we begin to let go.

Why Impermanence Matters

It may feel uncomfortable to contemplate impermanence. Yet it is this truth that gives rise to wisdom.

If we deeply realize that nothing lasts, we stop clinging so tightly. We begin to appreciate the fleeting beauty of each moment. We prepare our hearts for change—not with fear, but with acceptance.

The truth of Anicca is not pessimistic; it is freeing. It shows us that all suffering, too, will pass. Even our pain is impermanent.

The Second Universal Truth: Dukkha — Life Involves Suffering

What Is “Dukkha”?

The Pāli word Dukkha is often translated as “suffering,” but this can be misleading. It includes a range of meanings: dissatisfaction, stress, unsatisfactoriness, unease.

Dukkha arises because of Anicca—because everything changes, nothing can give lasting satisfaction.

“Birth is suffering; aging is suffering; death is suffering… association with the unpleasant is suffering; separation from the pleasant is suffering; not getting what one wants is suffering.” — Dhammacakkappavattana Sutta, SN 56.11

This does not mean life is only suffering. Joy exists. But even joy, when clung to, turns into anxiety—because we fear it might end. And it always does.

The Deep Layers of Suffering

Dukkha appears in three main forms:

  1. Dukkha-dukkha — Ordinary pain: physical and emotional suffering.
  2. Viparinama-dukkha — Suffering due to change: when pleasant things fade.
  3. Sankhara-dukkha — Existential unsatisfactoriness: the unease from clinging to a fragile, changing world.

Even moments of happiness carry the seeds of Dukkha when we grasp them as permanent or define ourselves by them.

Facing Suffering with Courage

The Buddha did not turn away from suffering. He looked it squarely in the face and taught that freedom begins by acknowledging it.

Dukkha is the first of the Four Noble Truths. Without understanding it, we cannot understand why the Buddha taught or how liberation is possible.

When we understand Dukkha, we begin to ask deeper questions: What am I holding onto? What expectations do I have of life? What am I afraid to lose?

These questions open the door to insight.

The Third Universal Truth: Anatta — There Is No Fixed Self

What Is “Anatta”?

Perhaps the most radical of the Three Universal Truths, Anatta means “not-self” or “absence of a permanent identity.”

It challenges our most basic assumption: that there is a core “I” behind our thoughts, emotions, and experiences.

“All phenomena are not-self. When one sees this with wisdom, one turns away from suffering.” — Dhammapada, verse 279

The Buddha taught that what we take to be “self”—body, feelings, thoughts, habits, awareness—are all impermanent and conditioned. There is no unchanging essence within them.

The Sutta’s Clear Teaching

In the Anattalakkhana Sutta (SN 22.59), the Buddha addresses his first five disciples:

“Is form permanent or impermanent?”
“Impermanent, Lord.”
“Is what is impermanent suffering or happiness?”
“Suffering, Lord.”
“Is it fitting to regard what is impermanent, suffering, and subject to change as ‘This is mine, this I am, this is my self’?”
“No, Lord.”

Each of the five aggregates is examined. None are “self.” The illusion of a separate, fixed identity is the root of clinging—and therefore, of suffering.

The Liberating Realization

Anatta does not mean we don’t exist. It means the self we believe in is not what we think. It’s a collection of impermanent processes, not a solid “I.”

This insight can be unsettling at first. But with reflection, it becomes liberating.

If there is no permanent self, there is no self to defend, inflate, or mourn. There is space for compassion, for change, for peace.

Why the Three Universal Truths Matter

A Single Thread of Insight

Anicca, Dukkha, and Anatta are deeply interconnected. Impermanence leads to unsatisfactoriness. Clinging to a false self intensifies suffering. Seeing the truth dissolves delusion.

These are not abstract philosophies. They are the Buddha’s way of showing us how to stop suffering.

The Three Universal Truths prepare the ground for the Four Noble Truths and the Eightfold Path. They are the foundation of Buddhist insight and the beginning of liberation.

Facing Modern Life with Ancient Wisdom

In today’s world—marked by uncertainty, anxiety, and rapid change—the Three Universal Truths are more relevant than ever.

But when we begin to see reality clearly, a quiet transformation begins.

“When a wise person sees impermanence, they turn away from clinging. Through non-clinging, they are free.” — Itivuttaka, 43

Practicing the Three Universal Truths in Daily Life

In Meditation

Observe your breath. Watch thoughts and sensations arise and pass. Notice how nothing stays.

Try this reflection:

“This thought is not me. This feeling is not mine. This body is changing.”

By observing impermanence, you loosen the grip of clinging.

In Relationships

We often suffer in relationships because we try to hold on—to roles, expectations, or ideas of how things “should” be.

Next time you’re upset, pause and ask:

“Am I clinging to something impermanent? Can I meet this moment as it is?”

Compassion grows when we understand that others are also caught in impermanence and false identities.

In Times of Suffering

When grief, anxiety, or fear arises, remember: this too will pass.

You are not your pain. You are the awareness that can hold it gently.

“Like a dew-drop on a blade of grass, all things pass away.” — Sutta Nipāta, 806

Walking the Path: Reflect and Practice

The Three Universal Truths are not ideas to memorize—they are truths to live.

They invite us to look deeper:

The Buddha’s path begins with seeing clearly. And clarity begins with these three insights.

Let your practice be simple: notice change, recognize suffering, release identity. And in that space, peace will begin to grow.

“He who sees Dhamma sees me. He who sees me sees Dhamma.” — Majjhima Nikāya, 26

How would your life change if you saw all things as passing, empty, and open to peace?