“Suppose we return the sunshine to the sun. Do you think that this sheet of paper would be possible? No, without sunshine nothing can be. And if we return the logger to his mother, then we have no sheet of paper either. The fact is that this sheet of paper is made up only of “non-paper elements.” And if we return these non-paper elements to their sources, then there can be no paper at all. Without non-paper elements, like mind, logger, sunshine, and so on, there will be no paper. As thin as this sheet of paper is, it contains everything in the universe in it.

But the Heart Sutra seems to say the opposite. Avalokiteshvara tells us that things are empty. Let us look more closely. Empty of what?

‘The Bodhisattva Avalokita,
while moving in the deep course
of Perfect Understanding,
shed light on the five skandhas and
found them equally empty.’

[…]

According to Avalokiteshvara, this sheet of paper is empty; but according to our analysis, it is full of everything. There seems to be a contradiction between our observation and his. Avalokita found the five skandhas empty. But empty of what? The key word is empty. To be empty is to be empty of something.

If I am holding a cup of water and I ask you, “Is this cup empty?” you will say, “No, it is full of water.” But if I pour out the water and ask you again, you may say, “Yes, it is empty.” But empty of what? Empty means empty of something. The cup cannot be empty of nothing. “Empty” doesn’t mean anything unless you know “empty of what?” My cup is empty of water, but it is not empty of air. To be empty is to be empty of something. This is quite a discovery. When Avalokita says that the five skandhas are equally empty, to help him be precise we must ask, “Mr. Avalokita, empty of what?”

The five skandhas, which may be translated into English as five heaps, or five aggregates, are the five elements that comprise a human being. These five elements flow like a river in every one of us. In fact, these are really five rivers flowing together in us: the river of form, which means our bodies; the river of feelings; the river of perceptions; the river of mental formations; and the river of consciousness. They are always flowing in us. So according to Avalokita, when he looked deeply into the nature of these five rivers, he suddenly saw that all five are empty.

If we ask, “Empty of what?” he has to answer. And this is what he said: “They are empty of a separate self.” That means none of these five rivers can exist by itself alone. Each of the five rivers has to be made by the other four. It has to coexist; it has to inter-be with all the others.

[…]

It is empty of a separate self. But, empty of a separate self means full of everything. So it seems that our observation and that of Avalokita do not contradict each other after all. Avalokita looked deeply into the five skandhas of form, feelings, perceptions, mental formations, and consciousness, and he discovered that none of them can be by itself alone. Each can only inter-be with all the others. So he tells us that form is empty. Form is empty of a separate self, but it is full of everything in the cosmos. The same is true with feelings, perceptions, mental formations, and consciousness.

[…]

Form is the wave and emptiness is the water. To understand this, we have to think differently than many of us who were raised in the West were trained to think. In the West, when we draw a circle, we consider it to be zero, nothingness. But in India and many other Asian countries, a circle means totality, wholeness. The meaning is the opposite. So “form is emptiness, and emptiness is form” is like wave is water, water is wave. “Form is not other than emptiness, emptiness is not other than form. The same is true with feelings, perceptions, mental formations, and consciousness,” because these contain each other. Because one exists, everything exists.

[…]

Emptiness is the ground of everything. “Thanks to emptiness, everything is possible.” That is a declaration made by Nagarjuna, a Buddhist philosopher of the second century. Emptiness is quite an optimistic concept. If I am not empty, I cannot be here. And if you are not empty, you cannot be there. Because you are there, I can be here. This is the true meaning of emptiness. Form does not have a separate existence.

[…]

So when we say, “All dharmas are marked with emptiness,” we are saying, “Everything has emptiness as its own nature.” And that is why everything can be. There is a lot of joy in this statement. It means nothing can be born, nothing can die.

[…]

Every day in our lives, we see birth and we see death. When a person is born, a birth certificate is printed for them. After they die, a death certificate is made. These certificates confirm the existence of birth and death. But Avalokita said, “No, there is no birth and death.” We have to look more deeply to see whether his statement is true. What is the date on which you were born, your birth date? Before that date, did you already exist? Were you already there before you were born? Let me help you. To be born means from nothing you become something. My question is, before you were born, were you already there?

[…]

Even before that date, did you exist or not? If you say “yes,” I think you are correct. Before your conception, you were there already, maybe half in your father, half in your mother. Because from nothing, we can never become something. Can you name one thing that was once a nothing? A cloud? Do you think that a cloud can be born out of nothing? Before becoming a cloud, it was water, maybe flowing as a river. It was not nothing. Do you agree?

We cannot conceive of the birth of anything. There is only continuation. Please look back even further and you will see that you not only exist in your father and mother, but you also exist in your grandparents and your great-grandparents. As I look more deeply, I can see that in a former life I was a cloud. This is not poetry; it is science. Why do I say that in a former life I was a cloud? Because I am still a cloud. Without the cloud, I cannot be here. I am the cloud, the river, and the air at this very moment, so I know that in the past I have been a cloud, a river, and the air. And I was a rock. I was the minerals in the water. This is not a question of belief in reincarnation. This is the history of life on Earth. We have been gas, sunshine, water, fungi, and plants. We have been single-celled beings. The Buddha said that in one of his former lives, he was a tree. He was a fish; he was a deer. These are not superstitious things. Every one of us has been a cloud, a deer, a bird, a fish, and we continue to be these things, not just in former lives.

This is not just the case with birth. Nothing can be born, and also nothing can die. That is what Avalokita said. Do you think that a cloud can die? To die means that from something you become nothing. Do you think that we can make something a nothing? Let us go back to our sheet of paper. We may have the illusion that to destroy it, all we have to do is light a match and burn it up. But if we burn a sheet of paper, some of it will become smoke, and the smoke will rise and continue to be. The heat that is caused by the burning paper will enter into the cosmos and penetrate other things. The heat is the next life of the paper. The ash that is formed will become part of the soil, and the sheet of paper, in his or her next life, might be a cloud and a rose at the same time. We have to be very careful and attentive in order to realize that this sheet of paper has never been born and it will never die. It can take on other forms of being, but we are not capable of transforming a sheet of paper into nothingness. Everything is like that, even you and I. We are not subject to birth and death.

[…]

We do not have a stem linking us to our mother anymore, but when we were in her womb we had a very long stem, an umbilical cord. The oxygen and the nourishment we needed came to us through that stem. Unfortunately, on the day we call our birthday, it was cut and we received the illusion that we are independent. That is a mistake. We continue to rely on our mother for a very long time, and we have several other mothers as well. The Earth is our mother. We have a great many stems linking us to our mother Earth. There is a stem linking us with the cloud. If there is no cloud, there is no water for us to drink. We are made of at least seventy percent water; the stem between the cloud and us is really there. This is also the case with the river, the forest, the logger, and the farmer. There are hundreds of thousands of stems linking us to everything in the cosmos, and therefore we can be. Do you see the link between you and me? If you are not there, I am not here; that is certain. If you do not see it yet, look more deeply and I am sure you will see. This is not philosophy. You really have to see.

[…]

A wave on the ocean has a beginning and an end, a birth and a death. But Avalokiteshvara tells us that the wave is empty. The wave is full of water, but it is empty of a separate self. A wave is a form that has been made possible, thanks to the existence of wind and water. If a wave only sees its form, with its beginning and end, it will be afraid of birth and death. But if the wave sees that it is water and identifies itself with the water, then it will be emancipated from birth and death. Each wave is born and is going to die, but the water is free from birth and death.

So you see there are many lessons we can learn from the cloud, the water, the wave, the leaf—and from everything else in the cosmos, too. If you look at anything carefully and deeply enough, you discover the mystery of interbeing, and once you have seen it you will no longer be subject to fear—fear of birth, or fear of death. Birth and death are only ideas we have in our minds, and these ideas cannot be applied to reality. It is just like the idea of above and below. We are very sure that when we point up, it is above, and when we point in the opposite direction, it is below. Heaven is above, and hell is below. But the people who are sitting right now on the other side of the planet must disagree, because the idea of above and below does not apply to the cosmos, nor does the idea of birth and death.”