Buddhist Principals: Three Marks of Conditioned Existence

> Anicca or impermanence. This refers not only to the fact that all conditioned things eventually cease to exist, but also that all conditioned things are in a constant state of flux. (A convenient way to visualize this would be to recall that the atoms constituting your body are constantly being replaced.)

> Anatta or impersonality. The human personality or "soul" is a conventional appellation applied to the assembly of physical and psychological components, each individually subject to constant flux; there is no central core (or essence); this is somewhat similar to a bundle theory of mind or soul.

There is often a fourth Dharma Seal mentioned:

Nirvana is peace. Nirvana is the 'other shore' from Samsara.

By bringing the three (or four) seals into moment-to-moment experience through concentrated awareness, we achieve Wisdom — the third of the three higher trainings — the way out of Samsara. In this way we can identify that, according to Sutra, the recipe (or formula) for leaving Samsara is achieved by a deep-rooted change to our Weltanschauung. This demonstrates a much more psychological approach to liberation compared to the Abrahamic religions.

Interpretations of the Three Marks by Various Schools
Some Buddhist traditions assert that Anatta pervades everything, and is not limited to personality, or soul. These traditions assert that Nirvana also has the quality of Anatta, but that Nirvana (by definition) is the cessation of Dukkha and Anicca.

In Nagarjuna's MMK XXV:19, he says

This verse points us to an interesting stress between dukkha and nirvana, through an argument based in anatta. This specific stress can be seen to be the key to (and possibly source for the development of) the deity yogas of vajrayana.

On the other hand, we are told that unconditioned, enlightened activity is not actually different from samsara.

At this level, the distinction between Sutra and Vajrayana remain that of view (departing vs. arriving), but basically the practitioner remains involved in undergoing a transformative development to his or her Weltanschauung, and in this context, these practices remain rooted in psychological change, grounded in the development of Samatha, or training in concentration.

However, there are certain practices in Tantra which are not solely concerned with psychological change; these revolve around the basic idea that it is possible to induce deep levels of concentration through psycho-physical methods as a result of special exercises. The purpose remains the same (to achieve liberating view), but the method involves a 'short cut' for the training in Samatha.