emptyuniverse

Clear Seeing (Vipassana)

If you are always aware, Mogharaja, you will look at the world and see its emptiness. Uproot the view of self and thereby go beyond death. Look at the world in this way and you will not be seen by the king of death. (Sutta Nipata 1119)

The practice of clear seeing involves contemplating conditioned phenomena. As has already been mentioned, conditioned phenomena include all phenomena grouped into the five aggregates, the twelve sensory spheres, and the eighteen elements. The following discussion will primarily focus on contemplating the emptiness (sunnata) of all conditioned phenomena in order to see that this is indeed an empty world. This understanding of 'empty world' (sunna-loka) is how the practice of clear seeing directly relates to emptiness. This contemplation can begin from any one of these entry points: (9)

• impermanence: dissolves the notion that there are any permanent conditioned phenomena
• unsatisfactoriness: dissolves the notion that conditioned phenomena can bring lasting happiness
• not-self: dissolves the notion that these conditioned phenomena (any singular phenomenon or any aggregation of phenomena) could constitute a self or could belong to a self
• dependent origination: illustrates how all conditioned phenomena are dependently originated
• emptiness: dissolves the notion that there is any independent, intrinsic subject (self) or any independent, intrinsic objects (which could belong to a self) within dependently originated conditioned phenomena
• nonfashioning: recognizes release as freedom from identification with all conditioned states of consciousness, and all conditioned knowledge

Emptiness Mind Liberation (Sunnata Cetovimutti)

[W]hat is the emptiness mind liberation? Here a monk goes to the forest, to the root of a tree, or to an empty place and reflects: 'This is empty of a self or that which belongs to a self.' Friend, this is said to be the emptiness mind liberation. (MN 43: Mahavedalla Sutta)

Contemplating the emptiness of conditioned phenomena, which results in what is called 'emptiness mind liberation,' can be undertaken from one of two different (but related) approaches: that of contemplating impermanence, or that of contemplating dependent origination. Before starting either contemplation it's a good idea to calm and unify the mind through mindful breathing. Once the mind is settled and calm, then proceed. It can be helpful to do these contemplations with the eyes open, softly gazing toward the floor three to six feet in front of you.

Contemplating Emptiness by way of Impermanence (Aniccanupassana)

He should develop the perception of inconstancy (impermanence) so as to uproot the conceit 'I am.' For a monk perceiving inconstancy, the perception of not-self is made firm. One perceiving not-self attains the uprooting of the conceit 'I am' — Unbinding in the here and now. (Ud 4.1: Meghiya Sutta)

Contemplating impermanence takes us through the first three stages of clear seeing. First we clearly see that all conditioned phenomena of body, mind, and environment are impermanent. Next we come to see that whatever is impermanent is unsatisfactory in that it can provide no lasting happiness. Then we realize that all impermanent, unsatisfactory phenomena of body and mind are not-self — they can't be the basis for a self, which by definition would be permanent and (one would hope) satisfactory. They are empty of self. They are also empty of what could belong to a self because they are constantly changing and this change is largely beyond the control of the conditioned mind. This progression of clear seeing can be diagrammed as follows:

In AN 4.41: Samadhi Sutta the Buddha gives basic instructions for developing mindfulness of the impermanent nature of feelings, perceptions, and thoughts:

There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.

Begin by simply becoming aware of the impermanent, transient nature of whatever occurs, as it's occurring in the body and mind. Remain choicelessly aware of the process of feeling (i.e. the pleasant or unpleasant feeling tone of tactile sensations, thoughts, etc.), perception (mentally noting visible forms, sounds, tactile sensations, pleasant or unpleasant feelings, thoughts, etc.) and thinking, without being either 'for' or 'against' anything that arises. Observe the sensations in the body continually changing within the subtle vibrational field of tactile sensation. Observe the mind as thoughts arise, and when they're not pursued, they disappear. Watch the mind go from an experience of feeling, to hearing, to thinking, and back again, as these phenomena arise and cease in your immediate experience.... Notice that there isn't anybody directing any of this. Don't get involved — just remain mindful, with clear comprehension of what is occurring.

Impermanence and the Five Aggregates

There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: 'Form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant.' Thus he remains focused on inconstancy with regard to the five aggregates. (AN 10.60: Girimananda Sutta)

If it's helpful, after you've mindfully attended to this contemplation for some length of time, you can contemplate the transient nature of the conditioned flow of what's happening, as it happens, in the following manner in order to clearly see that all aspects of this flow of experience are neither a self (the 'I' which would be permanent and not prone to suffering) nor that which could belong to a self (the 'mine' which would be under the complete control of the self). What follows is a list of some of the conditioned phenomena of body and mind that we most strongly identify with and subconsciously take as the 'I' and 'mine.' These phenomena are grouped into five aggregations (this isn't an exhaustive list, but quite sufficient for contemplation). We can begin by mentally labeling these phenomena as they arise in our experience (mentally label 'seeing, seeing' as we notice seeing, or 'intending, intending,' as there arises an intention to shift posture, then 'moving, moving' as the body moves, etc.). After close mindfulness is established we can drop the mental labels and simply notice these phenomena as they arise and cease. It's important to remain mindful of the transient flow of all thoughts and sensations as they are being experienced while doing this practice.

Emptiness of the 'self' (the 'I') and emptiness of 'that which belongs to the self' (the 'mine')

Form aggregate:

Direct your bare attention (mindfulness and clear comprehension) to the various phenomena of the form aggregate as they arise in your immediate experience. Notice how these phenomena arise in a transient, impermanent manner: there is cognition of visible form, then a sound arises, then there is tactile sensation, etc., etc.. Remain mindful of the form aggregate for a few minutes, either mentally labeling whatever arises or simply remaining aware of the phenomenal occurrences of the transient flow.

Next, analyze the two phenomena of the form aggregate that we most strongly identify with as our self, or at the very least, that which belongs to our self:

• tactile sensation or 'the felt sense of the body' is not a self because it is impermanent, continually changing, and due to this it is prone to discomfort. If tactile sensation were the self it would never experience pain or discomfort of any kind, because what self would want to experience such things? Tactile sensation does not belong to the self because its transient and unsatisfactory nature is beyond the control of any conceptually fabricated self.

• the body is not a self because it is impermanent and due to this it is prone to suffering. If the body were the self it would obviously never experience sickness, old age, or death, because what self would ever want to experience such things? The body does not belong to the self because its transient and unsatisfactory nature is beyond the control of any conceptually fabricated self.

Feeling aggregate:

Now shift your attention to the feeling aggregate. All phenomena of the feeling aggregate are mental fabrications but we can categorize them according to whether they pertain to the body (bodily feeling) or specifically to the mind (mental feeling). Notice whether the bodily feeling is that of comfort or discomfort. If it is discomfort simply remain aware of this discomfort for a few moments (notice any intention to relieve this discomfort by changing position as well, which is volitional fabrication, but stay with the feeling for a few moments before acting on the intention). If the bodily feeling is that of comfort simply notice that in the same manner.

Also notice the bare mental feeling. Is it a feeling of basic happiness, or unhappiness, or is it neutral? Just remain aware of whatever is there without trying to change it. Either mentally label whatever is arising, or simply notice the feeling tone of whatever is there. Sometimes unpleasant feelings that are 'hiding' below the threshold of conscious awareness become conscious when we focus our attention on the feeling aggregate. We may not even know what is wrong — only that there is some vague (or not so vague) feeling of unpleasantness, constriction, or unhappiness. If this is the case we can do the following:

• place your attention on the solar plexus area of the gut. Any feeling of unhappiness has a corresponding feeling tone in the body, usually in the solar plexus, or occasionally in the chest area or the upper back. Focus on the 'felt sense' of this unpleasant feeling in the body and remain with it in a nonjudgmental way for a few moments.

• then in an accepting, nonjudgmental fashion, simply ask "What's wrong?" or "What's the problem here?" or something to that effect.

• remain with the unpleasant 'felt sense' and wait for an answer. A mental label will arise such as "sad" or "unhappy" or whatever it may be. Repeat the mental label a few times to see if it is accurate or if it refines itself with the arising of another more accurate label such as "lonely" or "frustrated" or whatever comes up. When the right label arises you will know intuitively that it fits. It just seems right.

• when the label 'fits' the felt sense in the body simply repeat it a few times and you will begin to notice a shift. The unpleasant feeling will begin to release itself and you will feel an openness and clarity in its place. Congratulations, you have successfully dislodged a previously unconscious unpleasant feeling. This is an extremely useful method for dealing with unpleasant feelings that can hinder not only our meditation, but our entire life. In this way we can begin to break the feeling link in the chain of dependent origination and no longer run away from, or act out on unconscious unpleasant feelings. It is a credit to the spiritual genius of the Buddha that he placed the feeling aggregate as one of the four foundations of mindfulness. Our entire spiritual progress depends on successfully negotiating the feeling aggregate and breaking its chain that binds us to samsaric suffering.

Once we have been attentive to the feeling aggregate for some time, recognizing its impermanent nature, as well as releasing any unpleasant constrictions, we can analyze the phenomena that we usually identify with as the self or that which belongs to the self:

• bodily comfort and discomfort are not a self because they are impermanent and continually changing. If bodily feeling were a self it would never experience discomfort of any kind, because what self would ever want to experience such things? Bodily feeling does not belong to the self because its impermanent, transient nature is beyond the control of any conceptually fabricated self.

• mental happiness and unhappiness are likewise not a self because they are impermanent and continually changing. If mental feeling were a self it would never experience unhappiness of any kind, because what self would ever want to experience such unhappiness? Mental feeling does not belong to the self because its impermanent, transient nature is beyond the control of any conceptually fabricated self.

Perception aggregate:

The perception aggregate involves more than the bare perception of sensory phenomena. It also includes the cognitive apperceptive memory recognition and mental labeling of what is seen and heard etc., and so differs somewhat from what is usually understood by the definition of 'perception' as the bare awareness of sensory phenomena, which is the job of the consciousness aggregate. So when we are mentally labeling what is arising as we develop our contemplation we are actually employing the perception aggregate every time we label a given phenomenon.

Continue to remain choicelessly aware of whatever is occurring, as it occurs. Mentally label what is being experienced by the six senses when they 'contact' sensory phenomena. Doing this, it becomes increasingly evident just how fleeting and transient our experience actually is.

Once you have effortlessly labeled the contents of your experience for some time, simply recognize that no sensory perception, no mental labeling, no cognitive recognition of phenomena could be taken as a self or as that which could belong to a self because the transient nature of perception is not controlled by any conceptually fabricated self.

Fabrications aggregate:

Now turn your bare attention to the fabrications aggregate. Here we want to specifically focus our attention on volitional intention, because of all conditioned phenomena, intention is what we most strongly (albeit subconsciously) identify with as our 'self' — the solid and permanent 'I.' Without closely examining this phenomenon it seems counterintuitive to think otherwise.

As you remain mindfully attentive, just wait for the 'will to do' to arise. It could be the intention to swallow saliva, the intention to shift position, the intention to scratch an itch, or whatever. When any such intention comes along, what causes it? Is it caused by discomfort of some kind? Is it a habitual urge? Furthermore, what exactly is this phenomenon of volitional intention anyway? Is there anything more 'behind' it than what we mentally label as 'intending'? Is there anything there that is actually observable as being permanent and identifiable? Or is this 'will to do' an impermanent urge, caused by a particular discomfort (the urge to relieve the discomfort), or an impermanent, but reoccurring habit (the urge to stretch your neck in the same manner that you habitually stretch your neck), or whatever it is that appears as 'intending.' Don't try to fabricate an answer. Just remain aware.

It's also worthwhile to choicelessly remain aware of thoughts and the emotional 'atmosphere' that they create. Thoughts and emotions are what we most strongly identify with as being that which belongs to the self, the 'mine' (my thoughts, my emotions, etc.). Just observe thoughts as they arise, without intentionally elaborating on whatever arises, or being either 'for' or 'against' whatever arises. In this way no single thought has the needed 'fuel' to propel it, and it will spontaneously break up and disappear shortly after arising. When these thoughts arise, who exactly is creating them? Are they intentional or are they adventitious phenomena, caused by other sensory stimuli, including sensory forms (visual, sound, tactile sensation, etc.), other fabrications (memories, habitually recurring thought patterns, underlying emotional fabrications, etc.)? Again, don't get involved. Just remain aware.

As we do so with mindfulness and clear comprehension it becomes increasingly clear that these thoughts are unprompted, adventitious phenomena that are unstable and transient occurrences. After some period of time, we can analyze these phenomena that we are strongly identified with as follows:

• volitional intention or 'the will to do' is not a self because it is impermanent, continually changing, and prone to unproductive and unwholesome actions of body, speech, and mind. If volitional intention were the self it would never be restless and impulsive (craving, grasping, seeking); it would never give rise to lust, anger, and boredom; it would never be unproductive, indolent, and lazy, and the willpower necessary to abstain from unwholesome action would be effortless and one wouldn't need to develop the mind at all. Volition does not belong to the self because it is transient (the 'will to do this' and then the 'will to do that') and unsatisfactory and therefore beyond the control of any conceptually fabricated self.

• thoughts and emotions are not a self because they are impermanent, continually changing, and prone to unhappiness. If thoughts and emotions were the self they would never be of an angry, depressed, unhappy, or unproductive nature, because what self would want to experience unhappiness? Thoughts and emotions do not belong to the self because they are transient and unsatisfactory and therefore beyond the control of any conceptually fabricated self.

Sensory consciousness aggregate:

Finally, we can turn our attention to the sensory consciousness aggregate, as consciousness is usually assumed to be the subjective essence of the 'self.' Again, remaining choicelessly aware, just note the bare sensory awareness of what you're experiencing. Now there is 'seeing, seeing,' and then a sound makes contact, and there is 'hearing, hearing,' and then a thought arises and there is 'thinking, thinking,' etc. etc.. And on and on and on it goes — now consciousness of this, and then consciousness of that. But is sensory consciousness a singular phenomenon, or is it an aggregation of six different, dependently arisen experiences? Is visual consciousness the same as auditory consciousness? Is the bare awareness of seeing the same as the bare awareness of hearing? Are they not distinguishable, and therefore different, simply by virtue of the fact that they can be recognized as unique experiences? Is there any one of the sensory consciousnesses that can be identified in the absence of a corresponding sensory object? Does any sensory consciousness remain static and unchanging, or do these six consciousnesses 'reflect' the changing nature of their corresponding sensory objects (hearing for example)?

After remaining attentive to the consciousness of your immediate sensory experience for some time, analyze the consciousness aggregate, which we usually assume to be the permanent subjective 'self,' as follows:

• sensory consciousnesses are not a self because they are impermanent, continually changing, sixfold instead of singular, and prone to awareness of unpleasant sensory objects. If the sensory consciousnesses were the self they would be permanent and unchanging (take visual consciousness as an example: if it were unchanging it would remain continually conscious of every visual form it has ever come into contact with; but because you are not right at this moment seeing every visual appearance you've ever experienced, visual consciousness, as well as the other five, are impermanent and continually changing). Also, if they were permanent they would be operating even in deep dreamless sleep, which they are not. The six sensory consciousnesses do not belong to the self because they are impermanent and unsatisfactory and therefore beyond the control of any conceptually fabricated self.

Continue to methodically contemplate these phenomena, either one aggregate at a time, or simply by remaining with the bare awareness of whatever arises, as it arises, changes, and disappears in your present experience. This is a very direct, empirical contemplation where one can quite easily recognize the transient nature of these aggregations of body and mind. This contemplation will become more and more refined over time as the qualities of mindfulness and comprehension grow stronger and stronger. In this way it becomes increasingly clear that all these various phenomena are impermanent, and therefore unsatisfactory, and not-self. They are completely empty of self or what could belong to a self. As the Buddha says in the Phena Sutta, all conditioned phenomena are:

...empty, void, without substance....

Form is like a glob of foam; feeling, a bubble; perception, a mirage;
fabrications, a [hollow] banana tree; consciousness, an illusion.

Contemplating Rise and Fall of the Five Aggregates

Ananda, there are these five aggregates affected by clinging, in regard to which a Bhikkhu should abide contemplating rise and fall thus: "Such is form, such its arising, such its disappearance; such is feeling, such its arising, such its disappearance; such is perception, such its arising, such its disappearance; such are fabrications, such their arising, such their disappearance; such is consciousness, such its arising, such its disappearance."

When he abides contemplating rise and fall in these five aggregates affected by clinging, the conceit, 'I am' based on these five aggregates affected by clinging is abandoned in him. When that is so, that Bhikkhu understands: "The conceit 'I am' based on these five aggregates affected by clinging is abandoned in me." In that way he has full awareness of that. (MN 122: Maha-sunnata Sutta)

We can also contemplate the 'rise and fall' of the five aggregates as they are experienced. This contemplation directly relates to the clear seeing of impermanence and not-self. It also serves as a segue to our next contemplation on dependent origination because this meditation illustrates one of the ways we can discern the causal origination and disappearance of the aggregates (and therefore, all conditioned phenomena). In SN 22.5: Samadhi Sutta the Buddha explains how we can discern the origination of the aggregates as being caused by craving and grasping:

And what is the origination of form... of feeling... of perception... of fabrications... of consciousness? There is the case where one relishes, welcomes, & remains fastened. To what? One relishes form, welcomes it, & remains fastened to it. While one is relishing form, welcoming it, & remaining fastened to it, delight arises. Any delight in form is clinging (i.e. grasping). With that clinging as a condition there is becoming. With becoming as a condition there is birth. With birth as a condition then aging & death, sorrow, lamentation, pain, distress, & despair all come into play. Thus is the origination of this entire mass of suffering & stress. (Similarly with feeling, perception, fabrications, & consciousness.)

And the eventual disappearance of the aggregates through noncraving and nongrasping:

And what is the disappearance of form... feeling... perception... fabrications... consciousness? There is the case where one does not relish, welcome or remain fastened. To what? One does not relish form, welcome it, or remain fastened to it. While one is not relishing form, welcoming it, or remaining fastened to it, one's delight in form ceases. From the cessation of that delight, clinging (i.e. grasping) ceases. From the cessation of clinging, becoming ceases. From the cessation of becoming, birth ceases. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Thus is the cessation of this entire mass of suffering & stress. (Similarly with feeling, perception, fabrications, & consciousness.)

Simply remain mindful of the five aggregates as they are being experienced, focusing upon one aggregate at a time. Such is form: i.e. the experience of tactile sensation, etc.. Such it's origination: i.e. craving and grasping tactile sensations, etc.. Such it's disappearance: i.e. noncraving and nongrasping. Such is feeling: i.e. pleasantness or unpleasantness of tactile sensation, etc.. Such it's origination: craving and grasping pleasantness and unpleasantness. Such it's disappearance: noncraving and nongrasping. Such is perception: i.e. mental labels like 'form,' 'feeling,' 'perception,' etc.. Such it's origination: craving and grasping mental labels. Such it's disappearance: noncraving and nongrasping. Such is fabrication: i.e. the very thought of 'Such is fabrication....' Such it's origination: craving and grasping verbal and mental fabrications. Such it's disappearance: noncraving and nongrasping. Such is consciousness: i.e. the mental consciousness of these thoughts, etc.. Such it's origination: craving and grasping sensory consciousness. Such it's disappearance: noncraving and nongrasping.

Again, it's important to do this contemplation as you are attending to and experiencing each aggregate in the immediate present. In this same sutta the Buddha says:

A concentrated monk discerns things as they actually are present. And what does he discern as it actually is present? The origination & disappearance of form... of feeling... of perception... of fabrications... of consciousness.

This contemplation is very effective for not only clearly seeing the impermanence and selflessness of the aggregates, but also for seeing that they are dependent upon craving and grasping. In this way a mental attitude of noncraving, nongrasping, and nonidentification is fostered, which is the purpose for meditating on impermanence and emptiness.

Contemplating Emptiness by way of Dependent Origination (Paticcasamuppada)

And what is form? The four great existents [the earth property, the liquid property, the fire property, & the wind property] and the form derived from them: this is called form.

From the origination of nutriment comes the origination of form. From the cessation of nutriment comes the cessation of form....

And what is feeling? These six bodies of feeling — feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of intellect-contact: this is called feeling.

From the origination of contact comes the origination of feeling. From the cessation of contact comes the cessation of feeling....

And what is perception? These six classes of perception — perception of form, perception of sound, perception of smell, perception of taste, perception of tactile sensation, perception of ideas: this is called perception.

From the origination of contact comes the origination of perception. From the cessation of contact comes the cessation of perception....

And what are fabrications? These six classes of intention — intention with regard to form, intention with regard to sound, intention with regard to smell, intention with regard to taste, intention with regard to tactile sensation, intention with regard to ideas: these are called fabrications.

From the origination of contact comes the origination of fabrications. From the cessation of contact comes the cessation of fabrications....

And what is consciousness? These six classes of consciousness — eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. This is called consciousness.

From the origination of name-&-form comes the origination of consciousness. From the cessation of name-&-form comes the cessation of consciousness. (SN 22.57: Sattatthana Sutta)

Dependent Origination: The Five Aggregates (Khandha) and Eighteen Elements (Dhatu)

Generally speaking, we can superimpose the five aggregates onto the eighteen elements in order to see how they are dependently originated as follows:

Begin by becoming aware of whatever arises for a few minutes just like in the previous contemplations. Now begin to notice the eighteen elements as they arise in your experience: when seeing, there is the coming together of visual form, the eye, and visual consciousness. When hearing, there is the coming together of sound, the ear, and auditory consciousness. When touching, there is the coming together of tactile sensation, the body, and tactile consciousness. When thinking, there is the thought, the mind, and mental consciousness. This process arises simply through 'contact.' When a sense organ and a sense object make contact, the corresponding sensory consciousness arises. This is the this/that conditionality (idappaccayata) of dependent origination. There is no agent or self controlling any of this.

Spend some time observing these six dependently arising triads. This meditation is just as effective for dissolving the ignorant notion of a 'self' existing within conditioned phenomena as is contemplating the impermanence of the five aggregates. Again, notice how these sensory triads (sense object, sense organ, and sensory consciousness) are impermanent and subject to transitory appearance and disappearance. Once you have clearly seen the dependent nature of these eighteen elements, then proceed to contemplate their emptiness in the following meditation.

Contemplating the Emptiness of this Empty World (Sunna-loka)

Begin by calming the mind through mindful breathing as before, until you have full awareness of the entire body. This means experiencing the tactile sensation of the body as a whole, without allowing attention to collapse and fixate on any particular sensation within the body. Then expand your attention to include the entire auditory sensory sphere, again not allowing your attention to collapse and fixate on any particular sounds. Notice that the tactile sphere and the auditory sphere can easily be experienced together at the same time, without your attention becoming absorbed into either one. Next, expand your attention to include the entire visual sphere as well. This takes a bit of getting used to, but really isn't all that difficult. Looking straight ahead, simply notice the left and right periphery of your visual field without focusing on any particular appearances within the field. With some practice you will be able to see the entire visual field clearly, without absorbing into any single shape within it. Finally, expand your attention to include the mental sphere as well. As the mind has already been calmed through calm abiding, there won't be may thoughts arising, and by unifying all six sensory spheres, you can keep the mind from fixating on any thoughts that do arise. Remain with this experience of the totality of your sensory experience.

After some time, explore the relationship between the so-called 'subjective' consciousness and so-called sensory 'objects' as follows:

Emptiness of the 'self' (subject) and emptiness of 'that which belongs to the self' (object)

Continuing with our contemplation of dependent origination, we can begin to clearly see that all conditioned phenomena of the eighteen elements (which includes the five aggregates) are completely empty of self or anything that could belong to a self, by the straightforward empirical observation that they are dependently originated. We can illustrate this insight:

As the Buddha states in the Sunna Sutta:

The eye is empty of a self or of anything pertaining to a self. Forms... eye-consciousness... eye-contact is empty of a self or of anything pertaining to a self.

The ear is empty....
The nose is empty....
The tongue is empty....
The body is empty....

The intellect is empty of a self or of anything pertaining to a self. Ideas... intellect-consciousness... intellect-contact is empty of a self or of anything pertaining to a self.

As he indicates here, we can see that the contact arising when the appropriate elements come together is also empty, as it too is dependently arisen. So are the other eleven links in the twelvefold chain of dependent origination. They are all empty of a self or that which could belong to a self.

But we can take this understanding even further and see that the notions of both 'self' and 'object' are empty designations. When seeing, there is the coming together of visible form, the eye, and visual consciousness, that's all. There is no separate 'seer.' The seer is entirely dependent upon the seen. There can be no seer, i.e. no visual consciousness, independent of the seen. There is no such thing as an inherently existent or intrinsically identifiable seer. The 'subject' (seer) is empty of any inherent essence. There is no separate, independent subject or self within the aggregate of consciousness.

This is also true of the so-called 'object.' The 'seen' (sensory object) is entirely dependent upon the seer. There can be no object seen independent of the seer, i.e. visual consciousness. There is no such thing as an inherently existent or intrinsically identifiable object seen. The 'object' (seen) is empty of any inherent essence. This is true of all possible sense objects. There is no separate independent sensory object.

The same holds true for the 'action' as well. The action of 'seeing' is entirely dependent upon the seer and the seen. There can be no seeing independent of the seer and the seen. There is no such thing as inherently existent or intrinsically identifiable seeing. The 'action' (seeing) is empty of any inherent essence. This is true of all possible actions. There are no separate, independent actions.

As AN 4.24: Kalaka Sutta states:

Thus, monks, the Tathagata, when seeing what is to be seen, doesn't construe an [object as] seen. He doesn't construe an unseen. He doesn't construe an [object] to-be-seen. He doesn't construe a seer.

When hearing....

When sensing....

When cognizing what is to be cognized, he doesn't construe an [object as] cognized. He doesn't construe an uncognized. He doesn't construe an [object] to-be-cognized. He doesn't construe a cognizer.

Contemplating in this way, when seeing any visual form or hearing any sound, or whatever the sensory experience, both the independent so-called 'object' and the conditioned, independent so-called 'self' vanish, leaving only....

Contemplating the Emptiness of Discursive Fabrications (Vitakka-sankhara)

Thus, monks, the Tathagata — being the same with regard to all phenomena that can be seen, heard, sensed, & cognized — is 'Such.' And I tell you: There's no other 'Such' higher or more sublime. (AN 4.24: Kalaka Sutta)

The main purpose of contemplating emptiness is to begin to let go of the craving and grasping that narrows our mind and constricts our heart, so that the mind may be released. Of all phenomena that we experience, those associated with the fabrications aggregate —thoughts, beliefs, and negative emotions like anger, jealousy, and lust — are what many of us identify with most strongly. Take a look at any newspaper and you will see the enormous suffering caused by people willing to kill or be killed simply based upon what they think and feel. But the Buddha teaches us to see all discursive verbal and mental fabrications as empty:

[A] monk sees, observes, & appropriately examines any fabrications that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing them, observing them, & appropriately examining them — they would appear empty, void, without substance: for what substance would there be in fabrications? (SN 22.95: Phena Sutta)

We can now turn our attention to this mentally fabricated aggregate and clearly see its empty nature. For a moment just mentally label whatever arises as it arises. Now notice how we habitually break our total sensory field up into recognizable objects that we can mentally label based on our past conditioning. Take the visual field for example: right now as you're reading this you are focused on the computer screen. Now sit back and relax your gaze so that you can take in the whole visual field in front of you. The visual field might include a desk, some papers, the computer, the printer, and so on.... But all of these are just mental labels imputed upon parts of the visual field. The visual field as a whole is just visible form, no more, no less. In this way we can begin to see how the perception aggregate breaks up the totality of our experience into 'objects' which we then conceptually fabricate as being inherently existing, intrinsically identifiable 'objects' out there, separate from 'me' in here.

But our reification of these so-called separate objects is dependent upon the conditioned mental labels that we impute upon certain shapes within the visual field as a whole. If we 'peel off' these mental labels what do we have? Just naked vision, that's all. It's just 'such.' There's no need to reify any object as being separate and independent, because experientially speaking, they are not separate and independent. They are just 'such.'

So much for the perception aggregate. Next, we can take a closer look at discursive fabrications (vitakka-sankhara). Bring to mind a fabrication such as the word 'existence.' Now simply notice the impossibility of trying to define 'existence' without relying on other fabrications, other words. In and of itself, the notion 'existence' has no intrinsic meaning. It is an empty conceptual fabrication. It's just 'such.' And what's true of one word is true of all words. In SN 12.15: Kaccayanagotta Sutta, the Buddha states:

'Everything exists': That is one extreme. 'Everything doesn't exist': That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle.

All words and concepts are relative and context dependent. Clearly seeing in this way, we can begin to observe the 'language game' with amusement, letting go of our dualistic conceptual projections:

The intellect is not yours: let go of it. Your letting go of it will be for your long-term happiness & benefit. Ideas are not yours... Intellect-consciousness is not yours... Intellect-contact is not yours... Whatever arises in dependence on intellect-contact, experienced either as pleasure, as pain, or as neither-pleasure-nor-pain, that too is not yours: let go of it. Your letting go of it will be for your long-term happiness & benefit. (SN 35.101: Na Tumhaka Sutta)

Nonfashioning (Atammayata)

With the release of verbal and mental fabrication all conceptual boundaries dissolve, leaving effortless clarity. All conditioned striving is seen as self-contraction (atta). One recognizes that any desire for freedom is part of the self-contraction and that this effortless awareness transcends the self-contraction and is freedom (vimutti). There is no more seeking of any kind. There is no more personal agenda:

One neither fabricates nor mentally fashions for the sake of becoming or un-becoming. This being the case, one is not sustained by anything in the world (does not cling to anything in the world). (MN 140: Dhatuvibhanga Sutta)

And without any clinging, clear knowing (vijja) continues to be aware of the entire self-contraction without identifying with any phenomena or turning anything into a fixed reference point. We recognize that our empty abiding is actually nonabiding. Clear knowing is nonabiding nowness. There is no 'here' nor 'there' nor 'between-the-two.' The Buddha aptly describes this dispassionate awareness of the entire self-contraction in SN 35.101: Na Tumhaka Sutta:

"Suppose a person were to gather or burn or do as he likes with the grass, twigs, branches, & leaves here in Jeta's Grove. Would the thought occur to you, 'It's us that this person is gathering, burning, or doing with as he likes'?"

"No, lord. Why is that? Because those things are not our self nor do they pertain to our self."

Just like watching someone burning a pile of branches and leaves, without identifying with the burning pile, we can remain effortlessly aware of the entire 'pile of burning' self-contraction without being either 'for' or 'against' the self-contraction. SN 35.80: Avijja Sutta elaborates on this, stating that directly knowing that all conditioned phenomena are unworthy of attachment is precisely what clear knowing is:

"But how does a monk know, how does a monk see, so that ignorance is abandoned and clear knowing arises?"

"There is the case, monk, where a monk has heard, 'All things are unworthy of attachment.' Having heard that all things are unworthy of attachment, he directly knows every thing. Directly knowing every thing, he comprehends every thing. Comprehending every thing, he sees all themes differently [i.e. as fabricated and not-self].

"He sees the eye differently. He sees forms differently. He sees eye-consciousness differently. He sees eye-contact differently. And whatever arises in dependence on eye-contact — experienced either as pleasure, as pain, or as neither-pleasure-nor-pain — that too he sees differently.

"He sees the ear differently....

"He sees the nose differently....

"He sees the tongue differently....

"He sees the body differently....

"He sees the intellect differently. He sees ideas differently. He sees intellect-consciousness differently. He sees intellect-contact differently. And whatever arises in dependence on intellect-contact — experienced either as pleasure, as pain, or as neither-pleasure-nor-pain — that too he sees differently.

"This is how a monk knows, this is how a monk sees, so that ignorance is abandoned and clear knowing arises."

Clear knowing arises naturally when ignorance is abandoned. This effortless knowing is unmediated by any further conceptual fabrication and is therefore unattached. We can discern that this clear knowing, this unattached awareness, is featureless. Moreover, upon close investigation we can come to see that it is non-localized and nonabiding. It doesn't abide in the head, or in the body, or anywhere else for that matter. It doesn't have size or shape. It is not an object within time and space. It is ineffable, as it is beyond any conceptual polarities such as 'existing' or 'not existing.' It is timeless and it is weightless. It remains unmoved as the effortless knowing of all sensory experience, while always remaining unaffected by the passing show. It is nowness, in that like the immediate present it is always effortlessly available when we release our attachment and grasping. It alone is 'what is' through waking, dreaming, and deep sleep. It is a centerless, featureless lucidity. It is a detached stillness that remains effortlessly aware. This knowing:

...has no wavering. There being no wavering, there is calm. There being calm, there is no desire. There being no desire, there is no coming or going. There being no coming or going, there is no passing away or arising. There being no passing away or arising, there is neither a here nor a there nor a between-the-two. This, just this, is the end of stress. (Ud 8.4: Nibbana Sutta)

And because with this knowing 'there is neither a here nor a there nor a between-the-two' it is nonabiding and nonfashioned.

From this transcendent perspective of 'being the knowing' we can effortlessly be aware of all conditioned mental 'objects' as they come and go: thoughts come and go, but as the effortless knowing, there is no 'you' in terms of that. Tactile sensations come and go but there is no 'you' in terms of that. Visual forms, sounds, feelings of happiness, unhappiness, comfort, and discomfort all come and go, but there is no 'you' in terms of that. As the Buddha teaches in Ud 1.10: Bahiya Sutta:

[T]here is no you in terms of that. When there is no you in terms of that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress.

As the knowing of whatever comes and goes, there is no 'you' to be found anywhere within conditioned existence. And as we learn to relax into the knowing more and more, experiencing this discernment release (panna-vimutti), we will eventually come to the point where ignorant identification and resultant craving cease permanently. Then we will know the full meaning of the statement:

One neither fabricates nor mentally fashions for the sake of becoming or un-becoming. This being the case, one is not sustained by anything in the world (does not cling to anything in the world). Unsustained, one is not agitated. Unagitated, one is totally unbound right within. One discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' (MN 140: Dhatuvibhanga Sutta)

A Skillful Support Meditation

There is a skillful pointer that we can use to aid our awareness of the immediate present. This involves recognizing what has been called 'the sound of the silent mind,' which has been taught extensively by Ajahn Sumedho. To do this: simply listen. When no outstanding sounds are arising, is there any sound? Can you hear the sound of silence? For most people this is experienced as a subtle, fairly high pitched frequency. And it seems more or less constant, even when sounds are occurring. That's it — the sound of the silent mind. As something that is always there in the background of our experience, it is always available to us when we become receptive to it. Just remain aware of this sound as sights, sounds, tactile sensations, and thoughts continue to arise and cease. These sensory objects are constantly moving but the sound of silence is continuously there. In this way remain simultaneously aware of conditioned phenomena (the moving) and the immediate present (which is unmoved).

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