If we earnestly study the teachings of Buddhism after becoming aware of them, we will come to understand them. If we earnestly apply our understanding, we will come to realize them (make them real). If we realize the Buddhist doctrine on shunyata (usually translated, inexactly, as ‘emptiness’) we verify the actual meaning of the Buddhist teaching asserting the reality of “all thoughts and things.”

The Buddhist doctrine on shunyata reveals, among other things, how and why the Buddhist teachings, which are also “shunya” (empty) can be really and truly effective. An intellectual understanding of “shunyata” is not too difficult to achieve, and is a necessary first step for actual realization. The next step for the Zen practitioner is, as with all the teachings, to personally verify the accuracy of the doctrine, and to realize its actual meaning.

A doctrine being ‘something’ is, accordingly, a form of ‘shunyata’ (empty of independent existence). As a form of shunyata, a doctrine is really a doctrine (a form, image, etc. of the universe). Doctrines can convey two essential ingredients for the realization of truth; an awareness of its existence, and an understanding of what it reveals. Two other ingredients that are essential to the realization of truth can only be provided by the practitioner; whether the doctrine is true or false (conveys accurate or inaccurate information), and what it actually means. Applying the doctrine in actual practice reveals whether it is accurate or not; direct, personal experience reveals its actual meaning.

‘Learning’ in Zen can be described as becoming aware of the existence of a truth and reaching an understanding of what that truth reveals. This can be achieved through what Zen calls ‘direct pointing.’ The validity of a doctrine and the actual meaning of a truth, however, can only be realized through direct, personal experience. This can be achieved through what Zen calls ‘practice-enlightenment.’ The combined process of learning and practice is what Zen calls realization (to make real, to appreciate fully). According to Zen, learning without practice is mere conceptualization; the truth is “outside words and letters” and not conveyed by “verbal teachings”; and practice without learning is mere imitation; truth cannot be realized by “blindly following others” or simply “mouthing words”, which Zen calls “looking into a demons cave.”

To illustrate, take for example the Buddhist doctrine that meditation leads to serenity and insight:

Zen practitioners become aware of this truth through the ‘direct pointing’ of teachers and, through the words or actions of teachers come to an intellectual understanding. In this case, a practitioner is made aware of the existence of something called “meditation.” Further, the practitioner is instructed in the method of its practical application and purpose. Thus, the practitioner learns of meditation and comes to understand it as a method for the realization of serenity and insight. This is as far as “learning” can go; the knowledge and understanding of meditation alone cannot bring serenity and insight to the practitioner; it cannot even furnish the practitioner with any certainty of the validity of the doctrine.

What this knowledge and understanding can do, however, is provide the practitioner with an effective means to the realization of serenity and insight. In this case, the practitioner applies the teaching in actual practice and comes to direct, personal experience. This experience furnishes the practitioner with certainty concerning the doctrine’s accuracy; also (if accurate) it furnishes the practitioner with the actual meaning of serenity and insight (which was previously ‘conceptual’ rather than ‘actual’).

Knowledge without practice is ineffective knowledge. Practice without knowledge is ineffective practice. Accurate knowledge allows for effective practice. Effective practice is true realization.

Peace,

Ted