|Sentence Pronunciation||Sentence Structure||Declension & Conjugation|
tan ca sva-bhava-wunyan pawyati sma
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N.m. conj. Adj. N.m. Adj. V.pres. part.
Acc.pl. | | | Acc.pl. 3.sg. |
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|______| |__________| |
tan, Acc. pl. of sa-, them
ca-, conj.: and
2) bhava-, m.: existence (from bhu-)
3) wunya-, adj.: empty,
And he saw them as void of any
existence on their own.
These skandhas are impermanent and
subject to a constant change.
Avalokitewvara in his insight saw that they don't exist simply by themselves, they are "empty of any self-existence" - that we are basically "creating" them by our own ignorance of the true nature of the things - emptiness. So, he saw just a constant appearance and disappearance of these skandhas, not permanent entities.
Mahayana thus accepted the very core of older Buddhism - the teaching of anatman, no-soul. But it stresses the characteristic of emptiness, which was not done so extensively in the older schools of Buddhism.