The four Dharma seals are also known as the four Dharma Essences and the Four Sorrows, and the four Dharma Dharmas are: all harmonious things are impermanent, all emotions are suffering (all leaks are suffering), all things have no self-nature (all dharmas have no self), and Nirvana transcends the concept (Nirvana silence).

All actions are impermanent, which is called the beginning and end of the Dharma, all actions of suffering, which is called the second Dharma, which is the beginning and end, all actions that are selfless, are called the third Dharma, and Nirvana, which is eternal and silent, is called the fourth Dharma! The Four Dharma Seals can also be understood as the fact that all existence is temporary, that all temporary existence is made up of conditions and causes, that are synthesized, that all emotions, feelings, perceptions, colors and forms that are attached to them are all painful (attachment to the five yins) that transcend everything, renunciate everything, and have no attachment to everything, including the concept of nirvana itself. In addition, adding all the empty seals of the Dharma to the four Dharma seals is called the five Dharma seals.

The Dharma of the Dharma refers to things that have no self, and it can also refer to things alone. But in primitive Buddhism, things were limited to things that were not selfless, so the dharmas, like the actions, referred to all phenomena.

Selflessness is also known as non-self and non-body. The so-called self is already the union of the five aggregates, or the continuous flow of names and colors that are constantly born and destroyed. Buddhism, based on the theory of dependent arising, holds that everything in the world does not have an independent, real self, that is, there is no self (soul) that is always in charge. Primitive Buddhism focuses on the Buddhist theory of selflessness in the Records of Experiences and Experiences, such as impermanence is suffering, and those who are suffering have no self, and this form is not self-made, nor is it made by others, but is born from causes, and causes and conditions are extinguished. It is believed that everything in the world does not generate by itself, but is a collection of various elements, not a fixed and unchanging, single independent body, but all kinds of elements are born and died in an instant.

It is easier for ordinary people to accept the impermanence of all actions, but the non-self of all dharmas is not recognized by other ways and is a doctrine unique to Buddhism. Shakyamuni's outer paths at that time believed that everything has an essence that is immortal and eternal. This is me! When we mention Brahman, we refer to me. The entity of the universe is called Brahman, and the entity of the individual is me.

In Buddhism, it cannot be recognized, nor can it be proven to exist, so it is said to be unremembered. Again, these ontologies and entities have nothing to do with our world and phenomenal world, and they are not conducive to the practice of liberation, so they should not be discussed as problems. Buddhism should be talking about the phenomenal realm of 'non-self'. In this sense, the Dharma seal without self is considered to be a doctrine unique to Buddhism.

The non-self translates as the non-self. After the rise of Mahayana Buddhism, emptiness and emptiness were used more than the term selflessness. Selflessness and emptiness are synonymous. Zen Buddhism also uses the word none, which also means the same thing. Emptiness and nothingness do not mean nothingness. In Buddhism, it is often mentioned that the ontology and ontology of existence and non-existence are forbidden to be discussed in Buddhism, and the so-called emptiness and nothingness in Buddhism do not have ontological meaning, but refer to phenomena in a state of emptiness and nothingness. Selflessness means that all phenomena are in a state of selflessness. In other words, there is no self as the aforementioned non-self. The state of being either me is not me.

Selflessness and emptiness means that the Dharma is in a state of selflessness and emptiness. What exactly does this mean? In fact, it has a sense between theory and practice.

There is no self and emptiness, that is, there is no self-nature, that is, there is no nature of self-fixed being. It can also be said that there is no fixity. There is no such thing as an immortal, fixed entity in the Dharma. The so-called fixed means that it has nothing to do with others, and it is isolated and independent. But everything in social life is related to others, not absolute, singular, and isolated existence. Everything is related to time, space, or other things, and it is a relative, related existence.

There are no fixed activities in society and life, but there are changes in whatever conditions there are. It unfolds gradually as conditions change.

Secondly, in practice, selflessness and emptiness can be divided into two aspects: non-attainment and non-attachment. Without gain, there is no attachment. When we are attached to me, to what we are (ourselves and our possessions), we think it is fixed and existing, and we want it to be fixed and unchanging. And the so-called non-attainment, that is, the absence of self-grasping and self-grasping, is the absence of self and emptiness. No obstacle means no obstacle, that is, barrier-free, blocked, and able to move freely.

This refers to the state of progressing and completing without attaining anything. Without attachment, one can move freely according to the Dharma. Confucius said that doing what you want from the heart is not exceeding, that is, there is no self and emptiness that is free from hindrance. The ideal of Buddhism is to complete one's personality and to attain the freedom of everything in everyday life. When it comes to the Three Realms of Buddha's game, it refers to this realm.

Selflessness and emptiness are to keep oneself in a state of emptiness, so that there will be no self-centered greed, no indiscriminate scare, no dislike, no flattery, no contempt, no resentment, no jealousy, or envy of others. I always think correctly from the standpoint of others and the position of the whole before acting, and I do not harass others. At the same time, he has compassion for both humans and animals. Without the opposition of self and others, we can expand and tolerate others. Without self, after all, it becomes the greater self.

The above is an examination of selflessness and emptiness, but theoretically, selflessness is a correct and truthful view of society and life, which can be said to be synonymous with the reality of dependent origination. The practice of selflessness refers to the attainment of the most perfect and fulfilling life activity. The theoretical selflessness and emptiness is the basis for the practice of selflessness and emptiness. The ultimate purpose of Buddhism is to experience the practice of selflessness and emptiness. The five aggregates mentioned above are all empty, color is emptiness, and emptiness is the emptiness of color, which means emptiness and selflessness in theory and practice.

Nirvana means a state of blowing out or blowing out. Nirvana is to blow out the fire of afflictions. The original scriptures used to define nirvana as follows: All greed, hatred, and ignorance are extinguished, and this is called nirvana. The so-called silence of nirvana is to attain the ideal state of stability without suffering.

For a long time, there have been various debates about the meaning of nirvana. For example, nirvana can be said to be extinguished, or it can refer to the death of the Buddha's physical body. It is said that the death of the Buddha is the death of the Buddha, and the scriptures of the Buddha's death, and the Nirvana image, the Nirvana diagram, and the Nirvana meeting are all related to the death of the Buddha. But this extinction is nirvana, which is also the abbreviation of the circle of death, that is, the complete nirvana, that is, the nirvana without remnant.

Tribal Buddhism divides nirvana into two types: surplus nirvana and unsurplus nirvana. Residual nirvana means that even though we have been free from all afflictions and have transcended birth and death, the karma of our past karma (i.e., the physical body) remains as a remnant. Therefore, it cannot be said to be completely nirvana. On the other hand, nirvana is the severance of all afflictions and the severance of the remaining physical body, i.e., complete nirvana, like the birth and extinction of a Buddha. Prajna nirvana is complete nirvana. The idea of surplus and surplus is influenced by foreign religions such as Jainism, and ontological views are also added, which Buddhism does not originally have.

In Mahayana Buddhism, the first two types of nirvana are added to the self-pure nirvana and the nwelling nirvana, becoming the four types of nirvana. The mind is the Buddha nature, which is originally pure, with the nirvana nature of permanence, happiness, self, and purity, and this Buddha nature is the pure nirvana of the self. Nirvana without abode means 'because of great wisdom, without abiding in birth and death, and because of great sorrow, without abiding in nirvana', that is, without living and birth, without attachment, without abiding in true nirvana. The Buddha's state of nirvana must be the same.

The three seals of the Dharma are important teachings of the Dharma, and judging whether the Dharma is true or not is measured by the three seals. If it contradicts these three seals, even if the Buddha himself said it, it is not the righteous dharma. On the other hand, if it is in harmony with the Three Seals – entering the Dharma – even if it is not what the Buddha said, it can be considered the Dharma. The Dharma is the universal and necessary reason, and the seal is confirmed to be the ultimate correctness according to this, and the seal is the Dharma according to these three things, so it is called the Dharma seal. The names of the three Dharma seals are impermanence, selflessness, and silence in Nirvana.

There is also a sentence in the impermanence of all actions, which is the sentence of suffering and suffering, which becomes the four Dharma seals. Suffering, which is the value judgment of the enlightened person on the sentient world, is only one of the meanings in the seal of impermanence, and the truth of the truth of the reason, the three seals of the Dharma are sufficient. The Three Dharma Seals are the realization of these three natures in the same dependent arising method, and regardless of the gradual entry or pause of scholars, the three Dharma seals are deeply related and cannot be mechanically separated.

The Buddha often asks the bhikkhus, bhikkhus, are the aggregates impermanent? Is impermanence suffering? Is it suffering, and if it is impermanence, is it not what I do?

The Buddha then told him, "Bhikkhus!" So this observation of impermanence and selflessness leads to liberation. According to these kinds of scriptures, it can be seen that the three are related and coherent. The silence of nirvana in the Three Seals is liberation and emptiness.

There was a detailed record of Buddhism in ancient times in the records of what I saw and heard: all lines are empty, always empty, immutable and easy to be empty, I am empty, and the Dharma is self-sufficient. The nature of all active dharmas is empty, so it is impermanent, selfless, and so it can achieve nirvana. Therefore, it is often said in the scriptures that emptiness corresponds to dependent arising. Observing dependent arising, realizing its inevitable rationality, and returning to emptiness is the method and purpose of the Buddha's preaching of dependent arising.

When the Buddha said that the Three Dharma Seals are from the sentient beings themselves, sentient beings are impermanent, selfless, and empty. In the traditional and emerging religions of India, every time there is a permanent self in or outside of the five aggregate bodies of birth and death. The Buddha thought that sentient beings are sentient beings that arise from dependence, and according to dependent arising, they cannot be impermanent and selfless. Impermanence is the indwelling of change, in other words, it is born and must perish.

Ordinary people regard the suitability of the environment as happiness, or the peace of mind as not suffering or unhappiness. According to the Buddha's wisdom, this is also suffering. This suffering is not sorrow and other suffering, but impermanence. All happiness and stability are constantly changing, and wishful thinking, peace and comfort are not eternal and can last forever, but will eventually perish. No matter how comfortable you are, we will move towards this goal. There will be life and death, there will be old age, there will be prosperity and decline, so it is judged that 'impermanence and suffering' are given. What Brahmins say is that the constant self is blissful. The Buddha is against him, everything is in the process of change and impermanence, so what is the perfect happiness to say? The Buddha said that suffering is selflessness, and this is because I am the master of righteousness, and I can be the master of everything around me, and I can control it freely, and I must be called me in this way. But sentient beings are based on aggregates, boundaries, and laws, and they are changeable, and impermanence is suffering, and suffering is not at ease, so can it still be said that it is me?