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As part of Autumn Ango with the Zen Community of Oregon, we are contemplating a text called the Eight Realizations of a Great Being. A text that some sources say is the last teaching that the Buddha gave. We are working with an interpretation by Thich Nhat Hanh edited by Hogen Bays, Roshi.

I want to start this reflection with a poem that was read to me by another Zen Teacher, Daniel Terrango during a sesshin he led here in Ohio a couple of weeks ago. I felt fortunate to get to sit sesshin with him, and to receive this poem. It’s one of those poems, at least for me, that I want to pass along.

I Was Reading A Poem By David Rutschman

I was reading a poem by Ryōkan about a leaf, and how it showed the front and the back as it fell, and I wanted to call someone — my wife, my brother — to tell about the poem.

And I thought that maybe my telling about the poem was the front of the leaf and my silence about the poem was the back.

And then I thought that maybe my telling and my silence together were honestly just the front of the leaf, and that the back was something else, something I didn’t understand.

And then I thought that maybe everything I understood and everything I didn’t were both actually just the front of the leaf — so that the totality of my life was actually just the front of the leaf, just the one side — which would make the other side my death. . . .

Unless my life and death together were really still only the front of the leaf?

I had left the branch. I was falling.

I was loose now in the bright autumn air.

Now the first realization.

All the world is impermanent. The earth is fragile and perilous.

The four great elements are both suffering and emptiness.

In the five skandhas there is no self.

Everything that arises, changes, and perishes, is illusive, unreal,

and without a master.

Thought is the root of suffering, The body a reservoir of desire.

Thus, observing and contemplating, one gradually breaks free from

birth and death.

Here in both the poem and realization—we are invited to really take up impermanence as a contemplation. In Buddhism impermanence is considered one of the marks of existence. My teacher Hogen Roshi would often say that these marks are part of what make a teaching, a dharma teaching, so he would encourage us to consider them whenever we gave a dharma talk.

The marks are:

* Impermanence—insight into change, on the minute moment to moment level as well as on the level of our own lifespan, the lifespans of institutions, societies, world systems, the earth itself. This insight is to really see directly that all things are of the nature of change.

* No-fixed-self—nothing is fixed, everything is in relationship, not a single thing or being exists independent of others. We interare, our nature is shared.

* Dukkah/Nirvana—we suffer when we want things to be different then they are, whether that is trying to get rid of an experience we don’t want or trying to get more or hold onto to something that we do want, recognizing this we can discover through practice how to attune to the true nature of things as they are, which is interconnected, not-separate and flowing

The Buddha said: All the world is changing. We can not hold on to a single thing. 

Even the earth itself, our home is fragile and perilous. The four great elements (water, fire, ear