Sunyata
The Heart sutra, a text from the prajnaparamita-sutras, articulates this in the following saying in which the five skandhas are said to be "empty":
Form is emptiness, emptiness is form
Emptiness is not separate from form, form is not separate from emptiness
Whatever is form is emptiness, whatever is emptiness is form.
Dana
Dana (generosity) Practice
In the Buddhist tradition, the teachings are given freely because they are considered priceless;
in the Buddhist tradition we also practice dana, or generosity, by making monetary offerings for the teachings.
Dana is not payment for goods or services rendered; it is given from the heart.
Your generosity is a gift that supports not just the teachers, but also the Sangha, the larger Dharma community, and your own practice.
dana [daana]: Giving, liberality; offering, alms.
dana [daana]: Giving, liberality; offering, alms.
Specifically, giving of any of the four requisites to the monastic order.
More generally, the inclination to give, without expecting any form of repayment from the recipient.
Dana is the first theme in the Buddha's system of gradual training, the first of the ten paramis, one of the seven treasures, and the first of the three grounds for meritorious action.
This definition of dana is from "A Glossary of Pali and Buddhist Terms" at: http://www.accesstoinsight.org/glossary.html. (Permission granted to reprint here.)
Śīla (Sanskrit) or sīla (Pāli) in Buddhism is one of three sections of the Noble Eightfold Path, and is a code of conduct that embraces a commitment to harmony and self-restraint with the principle motivation being non-violence, or freedom from causing harm. It has been variously described as virtue,[1] right conduct,[2]morality,[3] moral discipline[4] and precept.
Sīla is an internal, aware, and intentional ethical behavior, according to one's commitment to the path of liberation. The Sanskrit and Pali word sīla is an ethical compass within self and relationships, rather than what is associated with the English word "morality" (i.e., obedience, a sense of obligation, and external constraint - all of which are quite foreign to the concept of sīla as taught by Gautama the Buddha since 588BC). In fact, the commentaries explain the word sīla by another word, samadhana, meaning "harmony" or "coordination."
Sīla is one of the three practices foundational to Buddhism and the non-sectarian Vipassana movement — sīla, samādhi, and paññā as well as the Theravadin foundations of sīla, dana, and bhavana. It is also the second pāramitā. Though some popular conceptions of these ethics carry negative connotations of severe discipline and abstinence, sīla is more than just avoiding the unwholesome.
Sīla is also wholehearted commitment to what is wholesome. Two aspects of sīla are essential to the training: right "performance" (caritta), and right "avoidance" (varitta). Honoring the precepts of sīla is considered a "great gift" (mahadana) to others, because it creates an atmosphere of trust, respect, and security. It means we pose no threat to another person's life, property, family, rights, or well-being.
http://en.wikipedia.org/wiki/%C5%9A%C4%ABla
（藏文：Dang-po'isangs-rgyas，英语：Adibuddha）、
原始佛（英语：Primordial Buddha）、最高佛。
阿达尔玛佛，又名普贤王如来，乃是一切佛的源头，故而又被后世称为本初佛。
阿达尔玛佛的样子十分古怪，只有一缕发髻、一只眼睛、一只耳朵、一个牙齿、一只手臂……，身体所有部位都只有一个，因为他本身便代表了“一”。
阿达尔玛佛的样子十分古怪，只有一缕发髻、一只眼睛、一只耳朵、一个牙齿、一只手臂……，身体所有部位都只有一个，因为他本身便代表了“一”。
所谓一生二，二生三，三生万物，这个“一”便是宇宙的本源。
In Vajrayana Buddhism, the Adi-Buddha, or Adibuddha (Tibetan: Dang-po'i sangs-rgyas), is the "Primordial Buddha."
The term refers to a self-emanating, self-originating Buddha, present before anything else existed.
Samantabhadra, Vairocana and Vajradhara are the best known names for Adi-Buddha, though there are others like Sanghyang Adi Buddha from Indonesia.
Adi-Buddha is usually depicted as dark blue.
The concept of Adi-Buddha is the closest to monotheism of any form of Buddhism.
The concept of Adi-Buddha is the closest to monotheism of any form of Buddhism.
Even then, Adi-Buddha is recognized as the center of an extended array of peaceful and wrathful deities, which are considered reflections of it.
All famous sages and Bodhisattvas are said to be reflections of Adi-Buddha, and many are identified as the "personality" of it.
Adi-Buddha is better compared to the abstracted forces of Brahman, Ayn Sof or Arche rather than a personal creator God in the mold of Yahweh or Allah.
Adi-Buddha is better compared to the abstracted forces of Brahman, Ayn Sof or Arche rather than a personal creator God in the mold of Yahweh or Allah.
Also, Adi-Buddha is not said to be the creator, but the originator of all things. Adi-Buddha is a deity in an emanationist sense.
Adi-Buddha is a representation of the interdependence of phenomena, being an entity that can be regarded as a creator in a relative sense.
Adi-Buddha is a representation of the interdependence of phenomena, being an entity that can be regarded as a creator in a relative sense.
Though phenomena can be symbolically represented in the primordial nature of Adi-Buddha and have in it their collective source, the universe is not regarded as being linearly created, being in a continuous, eternal co-relation with the deity.
It also represents the non-duality between the noumenom (the individual's mind), and the phenomena (the cosmos), which are also seen as interrelated.
To be cont'd
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