..续本文上一页othesis". 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 inpidual 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 inpidual 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…

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