Morning Words on the Three Marks of Existence

Ed Mushin Russell

When the Buddha gave up his long search, sat under a tree and eventually saw Venus rise in the east, he had a realization. What was that realization? He called it the three marks of existence. They are impermanence, non-self and suffering and they have something in common. They each are expressions of the ungraspable nature of what we call reality. I'll say a few words about each in the mornings to come but, remember that the Buddha had no way of knowing what Venus was and yet he saw it clearly and the experience changed his life.


What could be more obvious than impermanence? Everything that arises passes away. It also means that nothing remains the same. From moment to moment, ongoing change is the foundation of all that exists. The Buddha realized this and saw that much of mankind’s distress is due to our ignorance of, and resistance to, the fact that nothing can be grasped or held on to. He didn't discover a new theory. His awakening was the embodiment of this fundamental truth. As Dogen said, "Impermanence is itself Buddha Nature".


The Buddha's realization and teaching begins with impermanence and ongoing change. Some people will never hear this teaching. Some will hear it and yet still cling to self-centeredness. And there are those who hear this teaching and, in recognizing its truth, strive to appreciate and let go of the attachments that cause suffering for themselves and others. We are fortunate to have the opportunity and ability, through our simple and sincere effort, to realize now what the Buddha realized so many years ago. In looking up, we too can see the morning star exactly as the Buddha saw it. It's there, we just need to look.


One of the three marks of existence is non-self. This doesn't mean we don't function as individuals. Our functioning requires a sense of self. It does mean that we don't exist as separate, fixed selves. Nothing exists as a separate, fixed entity. If we look for the self, it's nowhere to be found. Our sense of self turns out to be just another experience. And, like all experience, it's a process of constant change and dynamic flow. It's a product of what we call dependent arising. In realizing non-self, we become free to be who we are. It's the Buddha Nature that pervades everywhere.


When we realize the fundamental truth of no fixed, separate self and see that all beings and all things arise and pass within an interdependent and constantly changing universe, upon what, then, can we hang our regrets? Where can we lay our blame? Where is the solid foundation where we can stand our ground and make our demands of this life? Where, even, is the I that insists on such things? From our practice of being present and open to this moment as it is, we can realize what the Buddha realized. That we and the whole universe are not two and that The Awakened Way is always realized right here right now.


In looking at the three marks of existence we come to suffering. The word used is dukkha which derives from ancient Aryan and refers to a poorly fitting wheel axle. A wheel out of alignment results in a bumpy ride. We can't always avoid the ruts and potholes of life. We grow old, we get sick and we die. We can't hold on to what we desire and sometimes receive what we don't want. Through our practice effort we re-align the wheel of our perception and, no matter how rough the road gets, our journey on the path of our life can continue unhindered and we are free to appreciate and enjoy the wonderous scenery.


Another way to look at dukkha is to see it as the stress caused by dissatisfaction with our life. In our practice, it's helpful to become aware of the body/mind experience of this stress and to see the causal relation between it and our dissatisfaction. We don't get what we want or we get what we don't want. When we say, "Life as it is, the only teacher", do we see the profound truth in this statement? People are sometimes dissapointed to learn that practice isn't going to fix their life. It does, however, teach us how to fully experience and live our life and to be satisfied in the midst of not being satisfied.


In speaking of the three marks of existence, I will conclude by saying that this is not some philosophical theory. An intelectual understanding of this teaching isn't necessary. Through our zazen and daily practice effort we experience directly the fundamental truth of impermanence, non-self and the dissatisfaction that results from our attempt to grasp the ungraspable and cling to what is impermanent. What we realize is the joyous freedom that always was and is our true nature.