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

it is a sea of leaves -- a deep, bottomless, sea of leaves.
you can get lost in there, you know.
lost like an abandoned child in a city of strangers
and lost
like when you drive and drive and drive
aimlessly, mad, senseless,
when your only intent is to get lost and be lost.

but
this sea of leaves
[yes, this vast ocean of leaves on leaves on leaves]
this is myself only on the best of days.
my mind cannot and will not ever find itself.
sanity had been abandoned years before
when i came to the realization that
nothing really matters
too much.

and now i am autumn when all of the leaves fall down --
unordered, hysterical,
all of the time changing
all of the time varying
never the same as a moment before.
beautiful, but knowing
that beauty is impermanent.

soon i will be like the tree branches
when the leaves have abandoned them.
stark, empty, cold.
naked, with all of my flaws displayed to the world
[with all of my life on the ground.]
and i will still be lost.
and so incredibly lost in my mind.
lost.

so let me dive into this deep sea of leaves,
'cause lord knows it is better than being found.

"Can we make love,
at least a couple more times,
before we never see each other again?”,

Her voice is soft,
sweet,
almost innocent,
and adds an aphro-ambiance,
to the incessant crash of the ocean waves in the background,

her pleading eyes,
intercept my retreating lies,
it can be so hard to argue with the truth.

I am all out of excuses,
as we lay naked as the day we were born,
in this bed at this beachside bungalow in Baja,
clouds gathering outside for the coming post sunshine storm,

two tainted souls,
in a rare moment of purity,
as we lay there I can not lie here,
I can not tell her I will see her again,
I can not tell her everything will be okay,
I can not tell her I love her,
at least not in the same way,
as she loves me,
which of course is unconditionally,

we’ve just made love,
and as she’s mentioned,
possibly for the last time,
and though she wants to make love again and again,
until we both grow old,
wants and realities can compete in this existence,
and in this moment is where they both meet,

“Can we make love,
at least a couple more times,
before we never see each other again?”,

she asks me again,
shaking me from the depths of my thoughts,
she pulls my submarine from the dark depths,
and shakes me out to dry in the sunlight of her attention,
her question,
comes with a hint of offense,
honestly no offense was meant,
at least not from me,
it’s not that I was ignoring her in that moment,
at least not completely,

it’s just that it’s difficult for me to stay in the moment,
when the past keeps dragging me back,
and the future keeps pushing me forward,
and there’s a needy media monster that doesn’t want to be ignored,

where were,
we,
where have we gone,
and what has become,
of the innocence in which we were born?

We lay,
naked as the day we were born,
in this bed at this beachside bungalow in Baja,
clouds gathering outside for the coming post sunshine storm,

nothing covering our skin,
except a thin layer of post *** perspiration,
for even though the sun has already set,
the humid heat still sits there,
like the soon to be cloud covered moon,
that hangs lazily in the sky,
seeming neither amused nor moved by our human drama.

Her question,
is reasonable enough,
and she is,
beautiful enough,
so why,
when she asks,
“Can we make love,
at least a couple more times,
before we never see each other again?”,
can I not say yes?

Well,
for one,
I respect her too much to lie to her,
plus lying to such an honest question,
would seem so taboo,

reason number two,

they say,
we do not choose love,
they say,
love chooses us,
and I do not love her,
even though I may want to,
I do not love her,
because she is not the one Love had decided to choose,

I do not love her,
as amazing as she is,
even if I should love her,
for she is everything a mortal man could ask for,
she is,
a gorgeous and successful model,
with a sharp and receptive mind,
a big heart,
and maybe most importantly,
an undying devotional love for me,
so logically,
I should love her,

but love is not logical,
love is as passionate and irrational,
as the weather here in Baja,
one moment shining bright with clear skies,
the next moment dark and ominous with gathering clouds,

so when she asks me,
“Can we make love,
at least a couple more times,
before we never see each other again?”,

I simply say nothing,
for what can I say,
how can I explain the irrational,
how can I say the one word,
that will break her heart open,
then watch that heart break right in front of me,
how can I say “No”,
to the one question,
that the girl that has said “Yes”,
to my every question,
asks me?

So I say nothing,
I simply open this writing book,
as these skies open above us,
and write down these thoughts upon these pages,
as the desert rains fall down upon us,

I write this poem,
as we lay naked as the day we were born,
in this bed at this beachside bungalow in Baja,
as the incessant crash of the ocean waves in the background,
adds to the aphro-ambiance,
of this bittersweet moment in time,
so that even when I am gone,
and she is gone,
and we are gone,
these words,
from these thoughts,
will live forever,
immortalized in this verse,
forever resting,
somewhere in the collective psyche,
of our unified broken hearts,

as we lay there,
as we mutually mourn,
all that has been loved,
and all that has been lost,
in this impermanent moment called Life,

and she asks,
"Can we make love,
at least a couple more times,
before we never see each other again?”,

∆ Aaron LaLux ∆

everything impermanent doesn't matter
                       everything is impermanent

*s.q.

they called me here
to this home
to this time.
I listened
I've always been a good listener.
as soon as I learned the
definition
of heed, I began.
it's my favorite word

and so I listened
and we're here
and it all just keeps working.
paying attention to the subtleties ,
the wind breeze,
the crows tease,
the bugs glowing, blue eye…
the crimson show,
the earth moved,
the air beneath this ground,
the vines lasting
stretch to protect the fruit
obviously
grown for us.
never a year before?
I truly wonder still.

when?
now, as he said.
it's now.
I'm only now.

there is nothing to await
though impatience is a mental normalcy.

our friend in the desert
made the connections.
she must have told me
though I don't
remember
hearing her.
I ramble sometimes
and listening is impaired.

of course I'm a work in progress…
it's mostly due to
depending on my memory
its impermanent in its
very nature.

now!
if I lived there, I would
have it a little easier
but I'm still scared of the dark.
one of the remaining fears,
a part of the message
sent;
called me here.
the lessons continue to
self realize
and appear, right
at my eyes,
never before
always on time.
always.

The way a devoted fan
refuses to wash the hand
touched by the one they admire,

I recoil at the thought
of thoughts that may interfere
with our most recent talk,

close my eyes so no new images hide
the sight of your smile, your lips
pursed in thought, your thin fingers
brushing the wind-blown hair
from your face, your leopard print
sneakers, your hands in mine....
Or was it mine in yours?

This is the dreaded foretaste
of suffering. We both know
what harm can come
from holding on too tightly.
We have learned by now
that all things are impermanent.
Nothing, not even this,
should be clung to.

We have wisdom
on our side, you and I,
and this is why we
should survive this unsettling
flood of love we feel.

Putting ink and needle
to my skin made me
realize the impermanence
of life. How flesh is a
life time but a life time
is just that,
only some number of years.
They say that tattoos are forever,
but cells flake off, organs decay,
and brains forget
the most important,
beautiful things.
I’m learning that even the
most profound of scars and
aches and pains
are all impermanent.
Because skin is just skin,
and I am just human,
and pain is not permanent.

The blank page stares at me
mockingly, an empty wishing well
of impermanent desires, my
thoughts a herd of nomadic
feral cats to be coraled.

It is a mathematical permutation
of the identity matrix, imaginary
numbers and exponents,
fractional divisions with
no order of operations.

Solve me for x, given y,
yield absolute value at
absolute zero as my
function crosses Cartesian boundaries.

     | x |  =   y * (universal truth / personal experience)  ±  squareRoot(-1)

y  =  zero;  go.

Factor in gravity (9.8 meters per second^2),
we have lost cabin pressure.

Please show all work, points will be deducted,
this is a test.

Particles collate, clouds gather
An uprising it seems, stronger together
Resolute it stands, till it holds no further
As any body collapses, under mounting pressure

Little drops to torrential downpour
The inconvenience it brings, just what we abhor
Struggle we must with virtuous patience
If we are to enjoy befallen petrichor

Trees are fed, flowers bloom
From this garden, brilliance loom
As all things present, this too is transient
A reality so poignant, about an existence impermanent

Leaves frail, flowers wither
Consumed by soil from which it consumed
No such thing as eternal bliss
Such are the laws of our symbiosis

We arrive from dust and depart as stench
A reality from which, we shouldn't flinch
As we gaze into a horizon so eternal
All we have, are moments so ephemeral

She's thoroughbred hunger
From her double shift mom to her deadbeat dad

She tiptoes through junkyard junglegyms
Collecting alleyway beach glass

She learned to swindle
Haggled survival with the big guy
Big sisters traded on corners

She was one
Karma mustve forgotten
While doing rounds

She's got an invincible soul
Stitched of disappointments
Wrapped in sorrow
Hope as a bow

He's thoroughbred gluttony
From mommas limelight jewels to daddy's sin-shined shoes

He learned to swindle
To thrive
Wall street walk on the 99%

Politician promises
To impermanent faces

Costly trips
To extravagant places

Mixing up "enough"
With "more"

Looking for happiness
In a store

Though it seems to me
Whats made of life
Is what makes life worth living for