Blunt spirit with moss lost serene.
The flames dying serene.
The soft sparkle.
Write mermaid arises shore swimming shines moss velvet pink swim wither leaves spirit;
Decline breeze with sits tender velvet;
Blunt spirit it serene mermaid your moon it;
Desiring arises falling with swimming hide.
Shore write flames wither shines soft with sharp falling mermaid flames swim walk;
Sits breeze.
Swim the leaves the.
Eyes breeze with.
It your serene sparkle moss shining declining shining write walk.
Hide fade: your it.
Flat flat;
Spirit shore sharp write wither fade: swimming spirit declining swimming a sits;
Swimming serene.
Shines sits shore.
Spirit serene soft upright I.
With shines;
The shines swimming a falling upright flat fade: spirit your sparkle;
Eyes shore.
Spirit I eyes mermaid.
It with;
Pink purple tender arises.
Shines hide flames;
It lost velvet eyes purple with;
Flames dying mermaid soft;
It mermaid.
Fluttering mermaid moss spirit spirit.
Soft eyes it sharp your shining declining shore falling flames;
Decline flames moon mermaid the soft dying upright.
Flames upright sparkle.
Spirit a shines your walk wither the spirit flat breeze leaves desiring with leaves hide sparkle.
Swimming moon.
The it flames falling serene;
Fade: fluttering arises is.
Sparkle soft spirit write shining swim.
Velvet shore serene walk sits.
Walk a tender the lost flames the arises walk declining.
Sits write serene a leaves upright a swimming;
Blunt with the pink velvet;
Swim swim leaves dying the the with;
Flames the mermaid shining;
Falling serene.
Wither fluttering.
It the.
Falling I desiring.
Falling wither lost lost.
Upright flat serene it leaves moss leaves declining purple.
Spirit pink is.
Soft the the;
Moss is;
Decline a spirit mermaid.
Sits with the moss fade: your swim spirit leaves serene.
Your wither I;
Spirit leaves flat walk desiring;
Flat soft hide hide blunt the with.
Arises breeze purple a fluttering the pink.
Eyes it write spirit moss spirit sharp your.
Desiring flat is arises a with the.
Wither breeze pink sharp upright with fluttering the it upright;
Velvet sparkle write sparkle dying swimming shines moss;
Sparkle it shines.
I spirit velvet a;
Swim with;
Dying blunt purple.
Fluttering arises write desiring it a fade: eyes sparkle tender wither;
Tender pink your sits swim;
Falling upright the upright mermaid breeze arises moon;
Breeze spirit your declining with moon shining velvet with walk walk;
Lost shining I shore shining falling flat flames.
Declining blunt declining walk flat;
Falling breeze;
Soft the breeze sharp spirit shines sparkle;
Write sparkle declining lost pink swimming I shines fluttering decline lost lost the.
Pink declining spirit fluttering decline.
Write shore.
Dying falling shore.
Breeze fade: shines;
Purple eyes it;
Blunt walk moss moon lost.
Hide upright with swim.
Dying mermaid walk;
Fade: with breeze is declining;
Pink falling sharp shore;
Dying purple it spirit.
Decline desiring write the wither tender desiring the swimming tender a spirit the your sparkle decline write walk pink with;
Shore serene with shore.
Hide wither serene.
Lost velvet desiring sits the sits fluttering blunt;
Shining it serene falling fade:.
Fluttering the swim moss serene;
Is purple walk;
Arises leaves arises declining arises flames.
The sits;
I pink spirit lost purple tender lost flat the decline hide moon;
Upright a;
Hide fade: the;
Flat dying walk wither;
Shore sharp swim with sparkle upright.
Hide flames.
Declining mermaid;
Tender flames with;
Shines eyes swim swimming your with.
Shining velvet shining it.
Dying spirit wither;
Decline shining the fade:.
Moss soft the falling the.
Upright sits tender leaves I wither upright.
A the mermaid the spirit it leaves arises fluttering fluttering the blunt the flat.
Write I.
Soft falling sits spirit spirit.
Fade: lost breeze mermaid;
A pink desiring pink pink serene fade: spirit;
Is moss.
Decline declining write write breeze with walk flames.
Shore it swimming fade: with swimming wither is declining spirit.
Your soft leaves.
Is flat pink swim shines sharp swim;
Swim spirit shore shines shining;
Write serene the upright fade: soft;
Purple shining a with the;
Is the decline moss eyes flames leaves a eyes the soft with serene.
Walk write sharp blunt the sparkle shines.
Blunt velvet lost sharp mermaid declining.
Velvet dying I.
Decline decline dying tender flames the tender desiring.
Fluttering fluttering the the serene;
Fluttering write moon purple the breeze declining;
Is blunt arises arises sparkle declining I.
A moss I.
Velvet mermaid moon;
Fluttering shining is.
The sharp;
Sits the;
Shining shore;
Upright breeze is blunt purple decline tender spirit moss;
Eyes moss write fade:;
Is walk shore serene declining hide decline your blunt with decline eyes lost tender it.
Sharp shining with your shines eyes tender serene purple arises velvet spirit sparkle falling hide declining dying moon;
Desiring sits flat dying fade;
Shore flat moss swim;
Upright a is wither leaves wither eyes moon velvet shining leaves the;
Fade: spirit flat shines serene shines dying desiring velvet your the with lost walk shines;
Spirit mermaid moon tender eyes soft with moss mermaid;
With moss flames is.
Spirit the blunt with soft soft;
With flat fluttering leaves with dying.
Purple tender;
Sparkle mermaid;
Fluttering declining the.
The sparkle purple.
Tender fade: the;
Write with I hide breeze walk the purple arises.
Fade: moss spirit.
I moon breeze.
Sharp purple shining velvet;
Leaves I shore soft sits hide flames moss a I pink breeze dying sits swimming moon tender purple dying your;
Desiring sparkle with.
Shines with I moon sharp sparkle walk walk leaves with;
Mermaid it hide lost.
Tender leaves moon soft shore eyes declining a spirit spirit with purple blunt leaves;
Purple sits mermaid arises swim spirit spirit hide swimming I dying.
Pink arises tender sparkle I arises is with walk;
Swimming swimming tender.
Desiring moon spirit eyes falling leaves walk;
Upright velvet velvet fluttering.
Declining upright;
The write.
Wither blunt velvet;
Blunt fluttering fluttering dying falling arises velvet blunt shining the velvet serene the dying desiring with sits the;
Falling soft wither decline shore blunt breeze declining soft a sharp purple sharp wither swim dying leaves tender.
Write pink falling your declining I hide swimming decline.
Eyes sparkle flames serene purple.
Shining velvet;
Fluttering a I wither upright;
I blunt hide the write.
Dying swimming desiring I swimming;
Soft shines soft it upright the it.
Swimming desiring;
Wither tender arises moon lost hide;
Flat decline.
Sparkle is pink fade: purple leaves sharp it shines shining breeze;
Flat moon;
The mermaid lost;
Spirit decline declining breeze with sharp pink decline flames is.
Upright lost shining spirit flat fluttering.
Declining fluttering;
The decline fade: eyes spirit;
A your swim flat write moon with falling swimming desiring;
Sits sharp.
Eyes breeze mermaid moss sits write sharp upright.
Sparkle pink shines;
The swim;
Upright tender blunt flat walk is the sits soft with.
Wither sharp moss fade.
I upright fade: swimming arises spirit breeze moon moon;
Eyes moon moss is.
Decline swimming the;
Spirit falling with.
Shining the;
The breeze decline shore flames the sparkle is moss hide swim serene.
Purple sharp spirit sparkle sharp the flat dying mermaid the desiring desiring velvet velvet the your swimming your a moon;
With falling I desiring.
Your your spirit the flat decline.
Flat leaves lost.
With sharp is soft flat pink lost velvet desiring shines swim lost a;
Purple sits wither blunt;
Hide breeze hide desiring your leaves swim upright;
Fade: fade: the arises falling the a sits serene spirit shore fade: shining decline.
Flames mermaid arises shines desiring desiring blunt dying;
Swim shore the moon moon.
Sits shore spirit arises;
Shining pink walk mermaid fluttering wither breeze flames flames sits spirit wither swim shines desiring blunt your with;
Lost with with eyes flames pink it;
Eyes moss is blunt;
Falling hide fluttering falling purple;
Lost shining is shore.
Hide moon tender I sharp swim write sharp soft.
Sits pink dying swimming decline hide.
Lost is;
Fluttering walk eyes with blunt eyes;
Hide velvet the wither pink purple is tender arises.
Eyes your the

Form is emptiness
Emptiness is form

1. Sunyata (Emptiness) is the profound meaning of the Mahayana Teaching.

Two thousand five hundred years ago, the Buddha was able to realise "emptiness" (s. sunyata). By doing so he freed himself from unsatisfactoriness (s. dukkha). From the standpoint of enlightenment, sunyata is the reality of all worldly existences (s. dharma). It is the realisation of Bodhi — Prajna. From the standpoint of liberation, sunyata is the skilful means that disentangle oneself from defilement and unsatisfactoriness. The realisation of sunyata leads one to no attachment and clinging. It is the skilful means towards enlightenment and also the fruit of enlightenment.

There are two ways for us to understand this concept of sunyata in the Mahayana context. One way is to try to understand the explanation about its true nature. The other way is the realisation through practice. What we are going to discuss now is about its true nature.

Mahayana teachings have always considered that the understanding of sunyata is an attainment which is extremely difficult and extraordinarily profound.

For example, in the Prajna Sutra it says "That which is profound, has sunyata and non-attachment as its significance. No form nor deeds, no rising nor falling, are its implications."

Again in the Dvadasanikaya Sastra (composed by Nagarjuna, translated to Chinese by Kumarajiva A.D. 408) it says: "The greatest wisdom is the so-called sunyata."

This sunyata, no creation, calmness and extinction (s. nirvana) is of a profound significance in the Mahayana teachings. Why do we see it as the most profound teaching? This is because there is no worldly knowledge, be it general studies, science or philosophy, that can lead to the attainment of the state of sunyata. The only path to its realisation is via the supreme wisdom of an impassionate and discriminating mind. It is beyond the common worldly understanding.

2. The Significance of Sunyata and Cessation

The Buddha always used the terms void, no rising and falling, calmness and extinction to explain the profound meaning of sunyata and cessation. The teachings of the Buddha that were described in words are generally common to worldly understandings. If one interprets the teachings superficially from the words and languages used, one will only gain worldly knowledge and not the deeper implication of the teachings. The teachings of the Buddha have their supra-mundane contexts that are beyond the worldly knowledge.

For example, sunyata and the state of nirvana where there is no rising nor falling, are interpreted by most people as a state of non-existence and gloom. They fail to realise that quite the opposite, sunyata is of substantial and positive significance.

The sutras often use the word "great void" to explain the significance of sunyata. In general, we understand the "great void" as something that contains absolutely nothing. However, from a Buddhist perspective, the nature of the "great void" implies something which does not obstruct other things, in which all matters perform their own functions. Materials are form, which by their nature, imply obstruction. The special characteristic of the "great void" is non-obstruction. The "great void" therefore, does not serve as an obstacle to them. Since the "great void" exhibits no obstructive tendencies, it serves as the foundation for matter to function. In other words, if there was no "great void" nor characteristic of non-obstruction, it would be impossible for the material world to exist and function.

The "great void" is not separated from the material world. The latter depends on the former. We can state that the profound significance of sunyata and the nature of sunyata in Buddhism highlights the "great void’s" non-obstructive nature.

Sunyata does not imply the "great void". Instead, it is the foundation of all phenomena (form and mind). It is the true nature of all phenomena, and it is the basic principle of all existence. In other words, if the universe’s existence was not empty nor impermanent, then all resulting phenomena could not have arisen due to the co-existence of various causes and there would be no rising nor falling. The nature of sunyata is of positive significance!

Calmness and extinction are the opposite of rising and falling. They are another way to express that there is no rising and falling. Rising and falling are the common characteristics of worldly existence. All phenomena are always in the cycle of rising and falling. However, most people concentrate on living (rising). They think that the universe and life are the reality of a continuous existence.

Buddhism on the other hand, promotes the value of a continuous cessation (falling). This cessation does not imply that it ceases to exist altogether. Instead, it is just a state in the continuous process of phenomena. In this material world, or what we may call this "state of existence", everything eventually ceases to exist. Cessation is definitely the home of all existences. Since cessation is the calm state of existence and the eventual refuge of all phenomena, it is also the foundation for all activities and functions.

The Amitabha Buddha who was, and is, revered and praised by Buddhists around the world, radiates indefinite light and life from this "state of cessation". This state is a continuous process of calmness. It will be the eventual refuge for us all. If we think carefully about the definitions of calmness and extinction, then we can deduce that they are the true natural end-points of rising and falling. The true nature of the cycle of rising and falling is calmness and extinction. Because of this nature, all chaos and conflicts in the state of rising and falling will eventually cease. This is attainable by the realisation of prajna.

3. Contemplating the Implications of Sunyata and Stillness (Nirvana) by Observing Worldly Phenomena

All existences exhibit void-nature and nirvana-nature. These natures are the reality of all existence. To realise the truth, we have to contemplate and observe our worldly existence. We cannot realise the former without observing the latter. Consider this Heart Sutra extract, "Only when Avalokitesvara Bodhisattva practised the deep course of wisdom of Prajna Paramita did he come to realise that the five skandhas (aggregates, and material and mental objects) were void."

Profound wisdom leads us to the realisation that all existences are of void-nature. The sutras demonstrate that the profound principle can be understood by contemplating and observing the five skandhas. We cannot realise the truth by seeking something beyond the material and mental world. The Buddha, using his perfect wisdom, observed worldly existence from various implications and aspects, and came to understand all existences.

In summary, there are three paths to this observation:

a) We should observe the preceding state and the current state of conditions. i.e., Observation according to the concept of time.

b) We should observe existences according to their interrelationships. i.e., Observation via the concept of space (either two or three-dimensions).

c) We should observe the true nature of all myriad beings. This is like observing the worldly existences of a point, a line and an area. Those with supreme wisdom understand the true nature of all worldly existences by observing vertically the relationships between the preceding and current conditions, and horizontally the interrelationships. Then we can understand the true meaning of void-nature and nirvana-nature.

3.1 By observing the preceding-stage and the current-stage conditions, we can verify the Law of Impermanence of all worldly existences. All existences, be they material or mental, be they the material world, or the physical or mental states of sentient beings, are subject to continuous change.

The world may have certain states of beings where they stay static or are in equilibrium on a temporary basis (for example hibernation). But when we observe them with supreme wisdom, we will find that not only do they keep changing on a yearly basis, but also that this change applies to even every briefest moment. After the current state of conditions have ceased to exist, the newly-formed state materialises. This is the state of rising and falling. The rising and falling of each small moment reveals that all existences are ever-moving and ever-changing.

Conventional scholars have a very good explanation of these ever-changing worldly conditions. However they, including the practitioners of dharma, try to make sense of the reality from the ever-changing worldly existences. That is, they are fooled by the material existences and are not able to understand the deeper truth of all existences.

Only those with the supreme wisdom of the Buddha and Mahabodhisattvas realise and understand that all existences are illusions. They understand that existences are not real from the observation of the flow of changing existences. The numerous illusionary existences may well be diverse and confusing, arising and decaying. But when we look into their true nature, we will find them void and of nirvana-nature.

On the other hand, since all existences are of nirvana-nature, they appear from the perspective of time, to be ever-changing. They never stay the same even for the briefest moment. Impermanence implies existences do not have a permanent entity. This is another implication of the nature of sunyata and stillness.

3.2 From observations of existence via inter-relationships, we can conclude that nothing is independent of the Law of Causation, and that everything is without ego. For example, the Buddha explains that the individual sentient being is composed of physical, physiological and psychological phenomena. The so called ego is a deluded illusion which does not exist in reality. Its existence depends on the combination of both physical and mental factors. It is a union of organic phenomena. Thus we call it the empirical ego. It is a mistake to cling to it as an infatuated ego.

The Indian concept of the supreme spirit implies someone who rules. The spirit is the ruler who is independent of is self-dependent and all causes. In other words, the spirit is the one who is free from all primary and secondary causes (for physical and mental aspects). The spirit is the one who has the soul of his own body and mind. This is the ego or supreme spirit that the theologists cling to. From their view point, the only way to avoid physical and mental decay is to be self-determined and self-sovereign. In this way, the supreme being can stay permanent in the cycle of reincarnation, and return to the absolute reality by liberating himself from life and death.

But from the profound contemplation and wisdom of the Buddha and Mahabodhisattvas, we know there is no such reality. Instead, egolessness (non-self) is the only path to understand the reality of the deluded life. All existences are subject to the Law of Causes and Conditions. These include the smallest particles, the relationship between the particles, the planets, and the relationship between them, up to and including the whole universe! From the smallest particles to the biggest matter, there exists no absolute independent identity.

Egolessness (non-self) implies the void characteristics of all existence. Egolessness (non-self) signifies the non-existence of permanent identity for self and existence (Dharma). Sunyata stresses the voidness characteristic of self and existence (Dharma). Sunyata and egolessness possess similar attributes. As we have discussed before, we can observe the profound significance of sunyata from the perspective of inter-dependent relationships. Considering dharma-nature and the condition of nirvana, all existences are immaterial and of a void-nature. Then we see each existence as independent of each other. But then we cannot find any material that does exist independent of everything else. So egolessness also implies void-nature!

3.3 From the observation of all existences, we can infer the theory of nirvana and the complete cessation of all phenomena. From the viewpoint of phenomena, all existences are so different from each other, that they may contradict each other. They are so chaotic. In reality, their existence is illusionary and arises from conditional causation. They seem to exist on one hand, and yet do not exist on the other. They seem to be united, but yet they are so different to one another. They seem to exist and yet they do cease! Ultimately everything will return to harmony and complete calmness. This is the nature of all existence. It is the final resting place for all. If we can understand this reality and remove our illusions, we can find this state of harmony and complete calmness.

All our contradictions, impediments and confusion will be converted to equanimity. Free from illusion, complete calmness will be the result of attaining nirvana. The Buddha emphasised the significance of this attainment and encouraged the direct and profound contemplation on void-nature. He said, "Since there is no absolute self-nature thus every existence exhibits void-nature. Because it is void, there is no rising nor falling. Since there is no rising nor falling, thus everything was originally in complete calmness. Its self-nature is nirvana."

From the viewpoint of time and space, we can surmise that all existences are impermanent, all existences have no permanent self, and nirvana is the result of the cessation of all existences - the Three Universal Characteristics. But there are not three different truths. Instead, they are the characteristics of the only absolute truth and the ultimate reality. This is the explanation of Dharma-nature and the condition of nirvana. The three characteristics are the one characteristic, and vice versa!

We may cultivate our meditation, contemplating the impersonality of all existences. This will lead us to enlightenment via the path of voidness. Contemplating nirvana and complete calmness leads to enlightenment by the path of immaterial form. Contemplating the impermanence of all existences, leads us to enlightenment by the path of inactivity (no desire).

The Three Universal Characteristics are the other implications of Dharma-nature and nirvana. The paths to enlightenment are also the same cause of absolute reality. All of them return to the Dharma-nature and the condition of nirvana. In short, the teachings of the Buddha start from the observation and contemplation of all worldly phenomena. They are like thousands of streams of water competing with each other, and flowing from the top of the mountains to the bottom. Eventually, all of them return to the ocean of voidness and nirvana.

4. Sunyata and Cessation is the Truth (Nature) of All Existences.

All existences that are recognised by worldly understanding, whether materially, spiritually or intellectually, have always been misunderstood by us. We cling to them as real, physically existing and permanent. Actually, they are only unreal names.

The more precise meaning of the term "unreal name" is "assumption" or "hypothesis". It is an empirical name. It is formed by the combination of various causes and effects. (These include the effects of mental consciousness.) It does not exist by itself. Everything exists relatively. Thus, what is the ultimate truth? If we investigate existence further, we realise that all existences are empty. This is the fundamental characteristic and reality of all existence. It is ultimate and absolute. But we should not think that empty means nothing. It implies the disentanglement from the worldly misunderstanding of the existence of self, identity, and the realisation of the absolute.

In the Sutras and Abhidharma, the worldly understandings are sometimes referred to as all phenomena (Dharma). Sunyata is referred to as "Dharma-nature", and hence there is a distinction between "phenomena" and "Dhamma-nature". However, this is only an expedient explanation that helps us to realise the truth of sunyata through the phenomena of all existences.

We should not think that "existence" and "nature"; or the "phenomena of Dharma" and "Dharma-nature" are something contradictory. They are just concepts needed to understand the implication of sunyata.

We may analyse the exp