I Space-Time.     
    Space that contains a thing and the thing  that occupies its volume in the space are packed-tight or coinciding with themselves; they are one. When we see an object, our eyes receive light from the surruonding object and translate it into nerve impulses that travel to the brain. Light arriving at the retina must pass through various other cells before striking the rods and cones, which cover it into nervous impulses. The impulses then pass through these other cells to be coded and organized before traveling over the optic nerve to the brain. I see the the object; in the true way, I see its light or image. The image is an emptiness on the retina and the character of the mind is the emptiness; they too are the emptiness, so we can see that object.
     Time. When we see the object, after a shortest period of time (ksana) that object becomes immediately inreal or It is not yet Itself; It has a ksana old (Time).
    When we see a first point of an object and we perceive it, we have a pure perception because three lifetimes are not capable to be  gotten to the time being of the objcect because time always lasts in the infinite line of beginning and exinction and so on without ending. We can get the real (or first) point of the time being with a ksana [a shortest period of time] to the object.  When I cognize the pure perception, I have a pure cognition (without space-time). So, the true Mind is no time and the pure cognition is no space-time. That is how to transfer the consciousness or perception to the cognition. The conception about these kinds of cognition and mind are used to distinguish between the Dhyana-Contemplation and Sudden Enlightend Zen.
 II Maha Prajna Paramita  Hridaya    
    A. Subject  
  When Avalokitesvara Bodhisattva  (Subject examiner) is practising  profoundly Prajna-paramita (Wisdom), He   sees and illuminates to the emptiness of the five skandhas (aggregates), and thus attains deliverance from all suffering. (Sarvaloka-dhatu-padravodvega-pratyuttirna) .    
 The Prajna-paramita-sutra describes “prajna” as supreme, highest, incomparable, unequalled, unsurpassed. Prajna is wisdom, knowing or understanding.
When He examines the emptiness of five aggregates, He cognizes that He released and liberated all suffering. The emptiness signifies unreality of the suffering. The five aggregates, in the past, have not still and are passed away; even in the present, the emptiness' s volume of five aggregates becomes unreal, since there is no present suffering.
 B. Object.
Sariputra, Matter is not different from  Emptiness, and Emptiness is not different from Matter.
Matter is not different from Emptiness because Matter and its Emptiness' s volume are the same. Emptiness' s volume and its Matter are One form. We know that the emptiness' s volume of the matter holds the real matter, or the volume covers its matter or the matter covers its volume, so they become One, or they are packed-tight like One..
 Matter is [immediately appears] Emptiness and Emptiness is [immediately appears] Matter. So too are sensation, recognition, volition and consciousness.
Matter immediately appears Emptiness because when "Matter I have just seen" lasts a knasa (a shortest period of time), It becomes ureal. Lasting one ksana, the Matter is not yet Itself (unreal Matter). Of course, The emptiness immediately becomes the matter, because The Emptiness is that unreal Matter. Altghough It is unreal Matter, It is sill the Matter (real) now. For example, Mr. A who is over a ksana has one ksana plus, that is (t2-t1) old (with time, every thing is non-existent). In t1 we see Mr. A is real (like Matter) and at t2, Mr. A is unreal (like Emptiness) toward t1,