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the union of compassion and wisdom. Faith, wisdom and
compassion constitute the three core teachings in Mahayana
Buddhism. By cultivating these three components in a
balanced way and by following a proper sequence in our
practices we may ennoble ourselves and progress from our
original state of limited personhood to the final achievement
of supreme Buddhahood.
Our life span is only a few short decades. We should make
good use of our precious time, and seize the opportunity life
represents. Making this Dharma our ideal, and our perfect
template for living, hence dignify our lives whilst ascending
the pinnacle of their potential. [Recorded by Yin Hai]
by Tan Beng Tiong, edited by Ke Rong, proofread
(Translated
by Shi Neng Rong. (5-10-96))
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Sunyata (Emptiness) in the Mahayana
Context
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.
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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.
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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 pro-
found 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
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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
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