In 6th century B.C, during the time of Buddha, there are so many teachers and every teachers have their own philosophy to each their followers. Regarding to the Tilakkhaṇa, there are so many controversies among of them such as while the Buddhism said that everything is impermanent, they also say that there is a permanent soul and so on. According to the Buddha's teaching all the phenomena and all the thing are compounded. All compounded things are marked by the three Universal characteristics. There are namely (1) impermanence ( Anicca) (2) Non-satisfactorieness (Dukkha) (3) Non- substantial (Anatta).
The characteristics of Impermanence ( Aniccalakkhaṇa) represent that an individual or I is really composed of five aggregates (Khandhas) viz, body (Rūpa) sensation (Vedanā) perception(saññā) mental formation(saṅkhārā) and consciousness (Viñaṇa). Each of them of them is constantly changing. The mind and the body are always changing. Therefore in individual or person is a changing entity. The Aniccalakkhaṇa then in the Abhidhammatthasaṅgaha is explained by pointing out that there are three characteristics of phenomena namely Uppāda( arising) ṭhiti( exist) and vaya(falling) and they are changing and changing.
Dukkhalakkhana, the characteristic of Un-satisfactorieness which follows with Aniccalakkhaṇa is the second one of the Tilakkhaṇa, Dukkhalakkhaṇa, after realizing Aniccalakkhaṇa, one can understand the Dukkhalakkhaṇa and whatever is impermanence is Dukkha. What we call an individual, or I, is a combination of ever-changing physical and mental forces, may be divided into aggregates. The Buddha say: “Samkhittena Pañcupānakkhe”, meaning these five aggregates of attachments are Dukkha. Here it should be clearly understood that Dukkha and the five aggregates are not two different things.
The characteristics of Anatta is the natural of the analysis of the aggregates and the teaching of Conditioned Genesis (paṭicca-samuppāda). We have seen earlier in the discussion of the characteristics of Anicca and Dukkha that when these analyzed, there is nothing behind them which can be taken as 'I' (atta) or self. According to this point everything is conditioned, relative and interdependent. To get liberation (nibbāna) regarding to Tilakkhaṇa, there are three points, first to know Saṅkharā as the characteristics of Anicca, Dukkha and Anatta, second to see it by inside-wisdom and third ti practice it with Vīriya and Sati.
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