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 expedient explanation of "existence" and the "nature
(voidness)"
from two aspects:
a) The truth of sunyata is the nature of each individual
existence.
Each step we make in understanding that each minor form has a nature
that
is not describable by words, are steps to the realisation of the
truth of sunyata.
The sunyata of Dharma nature is the same for all, it
is non distinguishable.
However, from our deluded viewpoint, we assume
that it is the nature of each
individual existence and not an abstract
common nature.
b) Dharma-nature
is best described as the characteristic of equanimity
of sunyata. It cannot
be described as many or one and absolute. (One is
relative to many!) We cannot
say that the Dharma-nature is different to
existence. But at the same time,
we cannot say that it is equal to
existence. All in all, sunyata is the nature
of existence. Although the
realisation of supreme wisdom may seem to be abstract
superficially, it
embodies very substantial and compelling ideas.
5. The
Relationship between Phenomena and the Sunyata of
Dharma-nature.
From our
discussions above, it is very clear that existence and nature
cannot be described
as the same or different. In the Mahayana teaching,
the theory of "not
the same nor different" is indisputable. However, in
order to adapt to
the different spiritual foundations and thinking, the
ancient great practitioners
have different explanations.
a) The Dharmalaksana Sects emphasise the "phenomena
or characteristics
of things". Their theory is, "the appearance of
karmic seeds nurtures
the rising of things and vice versa." The Law of
Dependent Origination
of karmic seeds explains all worldly (mundane) and out-worldly
(supramundane)
Dharma. When this sect explains impermanence and the
rising and falling of
all existence, they omit to mention its
relationship with the Dharma nature
that is not rising nor falling.
According to them, under the definitions of
impermanence and rising and
falling, "karmic seeds" appear and nurture
the rising of things and in
return, can be formed. Therefore, the nature of
"no rising nor falling"
cannot be the foundation of any existence.
This
school is famous for its detail and careful observation. However,
there is
a tendency to misunderstand the theory of no-rising nor
failing (the eternal
Dharma-nature) and the theory of rising and
falling (the causative Dharma)
as two separate identities.
This is definitely not the intention of the scholars
of the
Dharmalaksana Sect. This is because as we detach ourselves from the
illusion
of rising and falling, and the Law of Cause and Effect, we
will see the truth
of Dharma-nature. We will realise that the Dharma
and Dharma-nature are neither
the same nor different. This is nature of
the individual existence that is
beyond description. It has no
difference from the Dharma. To differentiate
the Dharma from aspects of
rising and falling, is to emphasise the difference
between "nature" and
"phenomena" only.