I cross my legs under the Bodhi tree, sitting
in the sanctity of my well afflicted fortune

I splice the moment’s intermittent air
to drink of the jeweled river cascades
electric plush ~ ripened
to taste like lemonade Nirvana,
puckered up with pleasant chills
flowing through crystalline lattice
works to cleanse my mental palette
with a hint of mint placed on an Other-side
be rest assured the crest rolls atop the tide.

A vacant awareness is aroused from within the
sanctity of my sweet surrender ~
My eyes flutter blissful blinks like flirting butterfly’s
flapping wings resounding good vibrations
across the globe where space rebounds with
positive affirmation of the little girl with wet eyes,
smiles wide, an outstretched palm placed firmly
in a mother’s hand, how safely she's returned,
perfectly as planned.

I celebrate this victorious vision inside my skull
with grunting cheer and a third eye sneeze ~
my air fills with a burst of vision mist coating
my recollections piece by piece holistically,
light as a photon beam phasing in for safe landing,
strapped back in my body for leave of meditation.

I rise out from under the Bodhi tree, in my sanctity
of well afflicted fortune and give a thankful bow
for the good outcomes of the day.

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

Behemoth in the bodhi tree
Pay no mind
Just don't be weak

A lemon with a known disease
Pay no mind
It's one of three

Career entrapped with no degree
Pay no mind
It's only me

Haven't got a rosary
Pay no mind
Your soul's the key

The bodhi tree
The bodhi tree
Is all we see.

Her frizzly silk mop,
Flowers in sparkling grey fizz;
My Bodhi perfect !

Since our political system has been laid bare, after RumputiN was installed
in the Blackhouse, it's beautiful complex of lack of complexity, in a word,
conspiracy of conspiracies, has moved me and "...we(e),..." to have as a few
of my favorite things be far more reaching questions, out of necessity. Like,
without acknowledging, and demanding others do the same, that it's been
purposely engineered to be a criminal injustice system instead, how can one
even have a real conversation that would lead to potential for real change
of it taking place in reality, if you don't know who you were, where you've
been, how on God's green Earth can you expect to know who..., where you are
and what's going on, necessary to start thinking about changing anything,
even yourself, as well as directing who you will be and where you will
be going, etc.?  Swine slaughtering lower-middle-class to poor men en masse,
mostly of color, instead of just doing the usual liquidation of their ases
and assets, are just serial murderers masquerading as cops, and what goes
around comes around, no?  If you're not taking bullets you're making them.  
Also, people are fed up with felonious RumputiN and his rootin' tootin'
organized crime family spree from the Blackhouse, which should be prosecuted
using the RICO Statute instead of just being elaborately covered up by Mueller
for he's not using it and he's handing out immunities like soldiers candy to
Iraqi kids, duh.  I would add some salient pointless points, beyond the 'empty
boat' of Zen, and 'useless tree' of the Tao, we can understand the burden
placed on our shoulders by our ancestry not exercising their responsibilities
as they should have, and thereby it's Siamese twin sisters, their freedoms,
Withered like unused muscles as well, as a panultimate challenge, saving
humanity, literally. Also, understanding Jung's "80 % of all actions, thoughts,
feelings we have, that we acknowledge, or don't, perceive or don't, are
compensatory towards our pasts", necessitates an integral understanding of
Satre's existentialism' meaning of angst, as experience integral to life, not
opposed to it, but, rather, central to it, and a nexus of it.  This is more
than an embracing of gestalt's, Perls', moment, now. Moving away from sophist
perspective, we also experience the meaning of life is struggle, which comes
through all our meaningful work, succinctly. Further, what is life beyond that
foci is also, the where, when, who, how, and sometimes why too (but never Y2K)
of life; beyond our masks and ego fulfilling stories, schtick, lines, etc..
Do we struggle, not just as lifelong students, with the impossible, not just
the improbable.  Yet, it's actually more layered than that in a much larger
dimensional paradigm than 4 dimensions.  Yes, the effects of our causes in any
action usually have effects that undo our causes as we act them out, intend,
present them, etc..  Yet, those more superficial, linear, first conclusion
layers are not less effective, per se, as the complexity of Karma, Dharma are
beyond our normal comprehension. What is the root of thought, feeling, the root
of feeling, being, the root of being, the extent to which we struggle with what
it is, no?  For, as the following twig of poetree gleans: Soul//
As my breath
is the one, prana,/
And the life's pulse, pala,/
Reaching angelic source, sura,/

So is this mind, manas, a
/  Flowering unfoldment,
/ Unendingly touching
/ The eye
that would it see,/  
Unbeckoning unto thee./
As well, this Bodhi, a temple,/

Of the four and fifth, nur,/  
So entered by atma, a ray of thy sun,/  
Thus being
winged, and
/  As such with wind,/
Flying only in dharma's dance,/
Is returning
to, Brahma, you./  For, there yet, by thy grace, go I./  
We are not who we think
we are, we are, rather, the extent to which we struggle to evolve to be some-
things, spirit, soul, Bodhi, etc., on the path of study that could and should
be one, you, me, forever asked and never answered.  Yet, even if we lived as
prayer, our light only adding to the well of light, our every step in grace,
leaving no footprints that followed none, echoing in all ways, always,
sometimes, like pulling teeth, "...we(e),...", must stalk our words from our
insides 'til we wrangle them, like cats, to the tip of our tongues, no?  For,
"Words weren't meant for cowards..." and we must "be brave...", Happy Rhodes.
We can't allow ourselves the luxury of taking our supposedly 'golden silence'
all the way to the bank, as your average bear does.  These are the end times,
we successfully struggle, to abolish global defacto-slavery by the non-renew-
able energies' corporate structure's machine and it's convolution, against
the global oligarchy's premeditated mass-****** of 7.5 billion people, or
humanity's extinct.  Gandhi, "(supposed) science is the root of all opression"
and, "...we(e),..." must be the change we want in the world".  Is not life
relation, are we not responsible for one another, are not all threads in
the fabric of life needed, as is the evoliutionary ones' mendings, for we
can't allow it to be torn asunder?  If not here, then where, if not now, when,
not you, who? Viva la evolucion.  Indivisible, illimitable you, GOTV.

Not even the stone looks the same,
sealed up in here.

I remember the stone Buddhas of Sukohthai.
Smooth with age,
resting on broken sandstone.

Funny but I cant write it,
staring at this piece,
“Buddha seated under the Bodhi Tree.”

Can’t write the way the sun set over the ruins
in perfect orange and purple streaks,
the way it felt to walk between the stones
in the gathering dusk,
your hand in mine,
the tropical darkness raining down all around us.

Stopping by one shrine
of a Buddha that looked just like this one,
a burst of red flowers growing from the rock.

Funny but I can’t write the feeling I had then,
not at all.

Tibetan Brimstone butterflies wave wings madly at their paradise valley
In the beginning, before the beginning, and in the beginning
Their shaken snow globe makes them flutter in wild exuberance
As they reveal a mountain, then no mountain, then Kunlun again
Peace, followed by chaos, and then by peace
Mother Luna's kaleidoscope of enlightenment
Protected by the hooded one
Holds all worlds and shakes the four seasons
Nothingness, creation, abiding, destruction
The wheel of time
Moves the wind as it’s blown by vast circles of water
Aqua marine is washed again by golden earth
And in the center, the great opal mountain song of La
Nature's peace
Beyond white leopard snows, icy winds, and empty husks of death
Butterflies are born again
Shambhala’s mindful beat opens passage for light through darkness
Poets squint and ride on wings toward the hidden sunset kingdom
Watching another world's Avalon alive beneath a blue moon
Insulated chrysalis of love for all seasons
A fisherman, a carpenter, a shepherd, a merchant, a caterpillar
Discover a lush, isolated, peach grove
Nosing thickly scented nectar and purple primrose honey
In the jade valley of the kings, queens, and beggars
They meditate under the Bodhi Tree
Deep brown ****** lines are carved into their soft olive skin
Smooth hands are made rough, and then smooth again
Young, then old, and then young once more
Wisdom setting beside Queen Spirit Mother of the West
Sharing a bowl of her rice milk in harmony
Being in the realm between man and nature as Kalachakra turns
For six years the caterpillar eats of fig
And then the wheel breaks for flight one last time
Radiating light as she sheds her glorious wings
Here, the snow globe explodes flying petals of wild exuberance
Revealing a mountain, then no mountain, then Kunlun again
Transcending all, turning tears into the suns joyful rays
As they rise, then set, and then rise again
Nirvana
Beyond our Lost Horizon


© 2019 MJL

What kind of drugs was he on
When he saw the unity of all things?
Which type of kush was he smoking?
Was it indica, sativa or hybrid?

This is a lazy man's enlightenment
To let the plants lead your mind
So whatever you may find
It was shown to you

How many shrooms did Moses eat
When he went up on that mountain?
What stage of schizophrenia was he at
When we thought he talked to God?

Could I jump three rings of density
If I get really high?
Fifth, sixth, seventh and the octave
Clear into a bigger sky

What was Siddhartha smoking
When he sat beneath that tree?
To see all faces in an instant
How he's linked up with me

Each day dawning would
gift me new eyes of wonder,
right from my childhood
a  friend, from this lone and lonely tree,
I'd fervently hope for something different,
rushing  to the window,
I view that  elegance
as the first auspicious thing
to gaze at, as the custom suggests.

After the morning light creates a pool
above the verdant hills at the east,
yet again a regular ritual,
the tree is my magical yard stick
by which I measure myself,
a mysterious pact between us
existed, deep in mind, I had felt
only we know between us
even if the breeze says, that aloud often.

In her presence every thing becomes clear.

As I watch the tree, as usual
after the repetitions of long
years of rain, shine and mist in between,
what I saw that moment was different:
On every branch seeking light,
bristled flowery wonders
songbirds, absent till the day before
in droves sat all over the crown,
in unison singing her paeans sonorously,
purple rays of morning sun
adorned each leaf, in colorful embrace.

Wasn't it the moment I was yearning for?
I stood filled with it's effulgence,crown to root
the connection in an instance, becomes clear,
there is no secrets left unsaid between  us any more--
In a flash , a golden window opens in inner chamber
I feel free from, the bindings of all mundane desires
as one rows the boat, the miseries of Samsara,
the treacherous rapids, are left behind for ever.

Isn't it enlightenment, at the moment
seeking me unassumingly through my open windows?