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This is a dhamma post...you may read, understand, like, share the post if you like to and be merited.
Dear Dhamma Friends,
Homage to Triple Gems..Buddha, Dharma and Sangha
"Buddha and his all teaching were always meant for everyone…not to own self only"
Continuation from Teachings in Chinese Buddhism.
Concluding part from (6) Sunyata (Emptiness) in the Mahayana Context.
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.
b) The schools of Tien Tai, Xian Shou and Chan (Zen) emphasise the
Dharma-nature. They call themselves the "School of Nature" and the
perfect intercommunion of all things is their emphasis. In respect of
the equanimity of Dharma-nature, the phenomena of all things are
embodied in Dharma-nature. The phenomena of Dharma that is pure or
deluded arises from Dharma-nature.
The scholars of Tien Tai
called it the "Embodied nature". (This is the Buddha-nature that
includes both good and evil.) The scholars of Xian Shou say, "It is
arising from primal nature", and the scholars of Chan (Zen) say, "It is
nature that causes the rising of things". All Dharma is Dharma-nature.
It is not different from Dharma-nature. Dharma and Dharma-nature are not
two separate identities, "Phenomena" and "nature" are also not
distinguishable either. In other words, there is no difference between
principle (absolute) and practice (relative).
This also implies
that there is no differences among practices. The schools that
emphasise Dharma-nature do not emphasise differences. However, scholars
who misunderstood its implication, always became attached to the
principles (an absolute), and neglect the practice (a relative). This is
definitely not the aim of the schools of "Dharma-nature".
c)
The School of Madhyamika, which is also called the "School of Sunyata",
explains the truth directly. They say that existence and sunyata are
neither the same nor different. According to the School of Sunyata, all
Dharma arises from causes and conditions. Therefore the nature of all
Dharma is empty. Because of its empty nature, it has to rely on causes
and conditions in order to arise.
In other words, all Dharma
arises from causes and conditions, and all Dharma is empty in nature.
The Law of Dependent Origination (existence) and the nature of emptiness
is neither the same nor different. They exist mutually. The truth of
"sunyata" and "existence", and "nature" and "phenomena" are not in
conflict with each other. Unlike the scholars of the Dharmalaksana Sect
who explain the Dharma only from the aspect of Dependent Origination, or
the scholars of Dharma-nature that explain the existence of Dharma only
from the aspect of Dharma-nature, the scholars of Madhyamika explain
the truth of the Dharma from both aspects. Hence this is called the
Middle Path which does not incline to either side.
These are
the three main schools in Mahayana teaching. The Dharma and
Dharma-nature resemble worldly phenomena and entity, but they are not
identical. In Mahayana teaching, the Dharma-nature is the nature of each
individual Dharma. There is no entity that causes the appearance of
things. Although Dharma (existences) and Dharma-nature are not
identical, they are also not beyond Dharma (existences). We should not
think that these concepts are too deep beneath or too high above us. By
realising the Dharma and Dharma nature from the existence (Dharma)
around us, then can the real and profound implications of sunyata be
portrayed.
By
k.jagadeesh
Mobile: 91-9841121780, 9543187772.
EmaiL: jagadeeshkri@gmail.com
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