Intrinsic Nature of Emptiness (Seeing Is Believing)

Suññatā means voidness or emptiness of something. Sabhāva means intrinsic nature. What, then, is the intrinsic nature of emptiness?

It is empty of a person, a being, a man, a woman, bodily form, and so on. When one contemplates natural phenomena and discerns that there is no person and no being—only phenomena occurring according to their nature—then, with the cessation of all conditioned sabhāva-dhammas, one sees Nibbāna.

What is the element of Nibbāna? It does not exist as a person or a being. The notion of a “self” itself is only one of the conditioned sabhāva-dhammas. In the contemplation of insight, it is impossible to realise this without the process of Dependent Origination.

Seeing Consciousness, Sabhāva-Dhamma, and Anicca-Lakkhaṇa

With the contact of the eye-door and visible form (object), eye-consciousness arises. The eye-door, or visual sensitivity, is a pure element, and the visible form is also a light element. Seeing consciousness (mind) is a sabhāva-dhamma—the intrinsic nature of a phenomenon—without bodily form or shape, and without a person. It is merely the arising of the seeing nature.

The cause-dhamma is sabhāva-dhamma, and the result-dhamma is likewise sabhāva-dhamma. With the two causes of sabhāva-dhamma—the sense base (āyatana-dvāra) and the object—a resultant dhamma arises. All these phenomena are manifestations of Dependent Origination (paṭiccasamuppāda-dhamma) occurring at the level of the aggregates (khandha, the body-mind aggregate).

(See Section 2, Dependent Origination chart.)

If the yogi knows this directly, he attains sacca-ñāṇa, the knowledge of truth.

We can analyse this as follows: anicca-dhamma, anicca-lakkhaṇa, and anicca-lakkhaṇa-ñāṇa.

Anicca-dhamma refers to the arising of conditioned phenomena. The cause is anicca-dhamma, and the result is also anicca-dhamma.

How do these phenomena appear in knowledge (ñāṇa)? They appear as rising and falling. After one phenomenon vanishes and is replaced by another, that too vanishes, and so on. All of these manifestations are anicca-lakkhaṇa, the characteristic of impermanence.

If the yogi discerns this clearly, he attains kicca-ñāṇa, functional knowledge. The characteristic of conditioned phenomena is precisely this: rising and falling. Knowing this characteristic is anicca-lakkhaṇa-ñāṇa.

If we differentiate further: anicca-dhamma and anicca-lakkhaṇa are objects of contemplation and must be directly seen and observed. The knowing dhamma is contemplative knowledge.

If the yogi only knows anicca-dhamma, it remains within samatha-dhamma (associated with the three concentration factors). Knowing the characteristic (lakkhaṇa) constitutes insight (vipassanā), associated with the five path factors.

Knowing the arising of phenomena is knowledge of mind and form—nāma-rūpa-pariggaha-ñāṇa.

Knowing the causal relationship between cause and effect is paccaya-pariggaha-ñāṇa.

Knowing and discerning the characteristic (lakkhaṇa) of phenomena is knowledge of rise and fall—udayabbaya-ñāṇa.

When nāma-rūpa and conditionality (paccaya) are known correctly, these two knowledges together culminate in sacca-ñāṇa. Lakkhaṇa-ñāṇa is functional knowledge.

Contemplative knowledge arises dependent on the object of contemplation. Does the object of contemplation exist beforehand? No, it does not exist beforehand. What about contemplative knowledge—does it exist beforehand? It also does not exist beforehand. Objects arise due to causes; contemplative knowledge arises due to the ability to contemplate, which itself is conditioned.

Objects, Knowledge, Suññatā, and the Abandoning of Wrong Views

Therefore, objects (ārammaṇa) and knowledge (ārammaṇika ñāṇa) do not exist beforehand by themselves. If one takes them as existing beforehand, independent of causes, this becomes sassata-diṭṭhi (eternalism). If one assumes they exist without causes, this becomes uccheda-diṭṭhi (annihilationism).

If one assumes they exist because of “me” or “my contemplation,” this becomes sakkāya-diṭṭhi (personality view).

All these views are incorrect. Objects and knowledge must be understood as suññatā—empty of self—so that wrong views do not adhere to yogis and they can follow the Middle Way.

We must examine the entire process. For example, a sensation arises instantaneously. If one observes it, it disappears and is seen as no longer present. This is like wild animals or birds: if you catch them and then release them, wild animals return to the forest and birds fly back into the sky.

In the same way, whatever phenomenon arises within the aggregates (khandha) has the nature of perishing. This was stated by the Buddha. Most yogis discern suññatā in objects, but still cling to wrong view in relation to the knowing mind (ñāṇa). They think, “I contemplate it, so I see it, and I know it—there is an observer.” This is sakkāya-diṭṭhi clinging to the knowing mind, and such a yogi will not realise Dhamma quickly; or realisation will take a long time. This point is supported by evidence in the suttas.

Mogok Sayadaw instructs yogis as follows: Observe mind and body with ñāṇa. This makes sense for practice: it means there is no person and no being in mind, body, or knowledge. Therefore, yogis should not include a person or a being in either the object or in ñāṇa.

Only those who can discern anicca in all objects and in the knowing mind will realise Dhamma quickly.

In a talk on Venerable Channa, Sayadaw said: “Behind impermanence (anicca), do not include ‘I’ or ‘mine’. If you include it, you become attached to sakkāya-diṭṭhi.” (For example: “I am contemplating,” “I am knowing,” and so on.)

All objects and ñāṇa are conditioned phenomena and therefore lack stability (sabbe saṅkhārā aniccā). Only the Nibbāna element, which has no impermanent nature, is stable.

Continuity of Knowledge, Dependent Arising, and the Maturing of Insight

Path knowledge (magga-ñāṇa) and fruition knowledge (phala-ñāṇa) are also impermanent, because they arise in dependence upon one another. Even supramundane knowledges vanish; therefore, there is no need to speak separately about the impermanence of insight knowledges. For this reason, yogis must practise very carefully.

The yogi knows both the arising and the vanishing of phenomena. Both are forms of ñāṇa, but they possess different qualities. With the continued purification from wrong views and doubt, contemplation proceeds. All yogis must clear away wrong views in their minds with regard to both objects (ārammaṇa) and knowing (ñāṇa). There is no person and no being in either of them. Practising in this way is practising in accordance with the Dhamma (dhammānudhammapaṭipatti).

This is the path that accords with Nibbāna. The practice is completed when one understands dependent co-arising (paṭiccasamuppāda, the D.A. process).

For example, contemplate the first arising object together with the first knowing (ñāṇa). After both the object (ārammaṇa) and the knowing (ārammaṇika ñāṇa) vanish, contemplate the second arising object together with the second knowing. When those vanish, the third object arises, and so on. To know phenomena in this way is called bhāvitā-bahulīkata—repeated and sustained contemplation.

With much contemplation, the yogi understands that apart from the arising and passing away of phenomena, nothing truly exists. This is the understanding of suññatā, anattā, and related truths. Seeing many instances of impermanence (anicca) becomes wearisome and leads to disenchantment. However, the yogi must endure patiently and continue contemplation. As ñāṇa matures, true knowledge arises—the genuine knowing of not wanting or desiring. The knowledge of “I truly do not want this” cuts off craving (taṇhā), and latent defilements are eradicated.

[Note: The insight process can be compared to a relationship between a couple. At first, seeing the aggregates (khandha) arise is like a couple who see no faults in one another. Then, as arising and passing away are clearly seen, faults begin to appear. When only passing away is seen, disenchantment arises. After becoming disenchanted, it is like not wanting to see each other anymore. Separation resembles the arising of Path Knowledge, and thereafter peace appears.]

(Some greedy leaders—politicians, economists, businesspeople, and others—continually think about and search for power, money, and wealth. Instead, they should contemplate their own aggregates (khandha). If they do so, it will create a peaceful society and protect the natural world.)

From the Ending of Anicca to Path and Fruition

Mogok Sayadaw said that, at the end of the practice, the yogi no longer wishes to see phenomena. At that point, knowledge that arises from contemplating impermanence (anicca-dhamma) turns toward the state where there is no impermanence. The seeing of “no anicca” is Nibbāna. When knowledge clearly knows the ending, this is Path Knowledge (magga-ñāṇa). After that, Fruition Knowledge (phala-ñāṇa) arises.

Generally, yogis can make a mistake at this stage. They may be clear about the knowledge that discerns impermanence in the object, but then the contemplative mind begins to think, “I have contemplated for quite some time now.” This becomes sakkāya-diṭṭhi and sassata-diṭṭhi—wrong views. Object (ārammaṇa) and knowing (ārammaṇika ñāṇa) are a pair of impermanent phenomena. This stage is called the knowledge of knowing the truth of dukkha (dukkhe ñāṇa).

With further contemplation, this knowledge matures into the knowledge of seeing cessation—the cessation of impermanence and dukkha (dukkha-nirodhe ñāṇa). This is arriving at the ending of dukkha (dukkhasantam kārissatha), which is Nibbāna. The Buddha gave us reassurance: if one practises in the morning, one will realise it in the evening; if one practises in the evening, one will realise it in the morning. Therefore, persistence in practice is essential.

---

• Content of Seeing Is Believing-- Dhamma Talks by Sayadaw U Nyanabhasa
• Content of Publications of Bhikkhu Uttamo

---

According to the translator—Bhikkhu Uttamo's words, this is strictly for free distribution only, as a gift of Dhamma—Dhamma Dāna. You may re-format, reprint, translate, and redistribute this work in any medium.