Shunyata: Part 3a

TheThings of Shunyata (part a)

See also: Shunyata [Emptiness] in Zen Buddhism – Part 1 and Shunyata [Emptiness] in Zen Buddhism – Part 2

The Things of Shunyata

This other perspective of Shunyata reveals that particular things, times, and events actually do exist. In fact, from this perspective of Shunyata, independent, particular, individual things, times, and events are exactly what they appear to be, and are actually all that truly does exist. This perspective of Shunyata may be a little more difficult to grasp, but the implications it reveals are truly marvelous and well worth the effort.

It is this perspective of Shunyata, in fact, that allows for the efficacy of doctrines and practices, and allows humans to experience and exercise the true freedom to act and choose.

How can this be? The perspective of the Shunyata of things (discussed in part 2) clearly reveals the interdependent (hence, non-separate) nature of things—thus, demonstrating that independent things, times, and events have never and could never exist. As we saw in the example of the dinosaur, since a T-Rex is dependent on non-T-Rex elements (food, sun, water, space, etc.), a T-Rex is not, and cannot be a real, independent thing—and this applies to all particular things. If the very existence of a thing is Shunyata (thus dependent) what thing could be chosen and who could possibly choose or act?

Here is the beauty of Shunyata, this is why Dogen ‘chose’ to write his first commentary upon his return from China on the Heart Sutra Makahannya-haramitsu; Shunyata itself is subject to the true nature of Shunyata—it too is dependent.

What is Shunyata dependent on? Non-Shunyata—that is, particular things, times, and events. Just as a T-Rex ceases to have any meaning or significance apart from non-T-Rex elements, Shunyata ceases to have any meaning or significance apart from non-Shunyata elements.

While this is made explicit in the prajnaparamita sutras (especially, in my view, the Diamond Sutra), it has proven to be major point of misunderstanding for Mahayana Buddhists—significantly Zen Buddhists. In their study of Shunyata many contemporary Zen Buddhists go far enough to recognize the Shunyata of things (form is emptiness), but fail to follow this through and apply it to Shunyata itself, that is, to realize the things of Shunyata (emptiness is form).

In order to underscore the significance of this, Dogen, in his commentary of the Heart Sutra, quotes a fairly long passage from the Larger Scripture on Spiritual Wisdom. This passage begins by ostensibly reporting the “private thoughts” of a monk who is considering the meaning of Shunyata. More specifically, it reports the monks realization, or insight that since the “the myriad things” are Shunya (empty), Shunyata is the myriad things– “even though within this Wisdom there is nothing that gets born or becomes extinct”, we nevertheless have choices to make and our own bondage or liberation is thus determined by our own thoughts, deeds, and actions. As Dogen illustrates by quoting the monk’s “private thoughts” from the sutra:

“…by following the Precepts, our physical skandha will be beyond dualistic morality; that by meditative contemplation, our sensory skandha will be tranquil and freed from all false ideas; that by practicing wise discernment, our consciousness skandha will be wise in what it sees; that by practicing non-attachment, our volitional skandha will be fully liberated from defiling passions; and that by practicing all-acceptance, our thought skandha will have complete comprehension of this liberated state.” (Shobogenzo, Makahannya-haramitsu, Hubert Nearman)

Thus, contrary to some popular misunderstandings, or “partial” understandings of Shunyata, each and every particular thing, time, and event is vital, ultimately significant, and most importantly real. Our efforts, or lack thereof, to practice have real consequences. Our vows to save all beings have real consequences. In fact, everything, even such things as illusions, dreams, and figures of speech have absolute significance and reality, real consequences, and real effects.

Before moving on to examine the significance of this perspective of Shunyata in more detail, it may be important to underscore the perniciousness with which popular misunderstandings of the teaching on Shunyata permeate contemporary Zen notions. The chief cause of the misunderstanding is due, at least in part, to efforts to simplify the doctrine of Shunyata. Such attempts actually result in a reductionism of Shunyata, making it simplistic, rather than simplified. The effect of this has been a widespread tendency to over-emphasize the deconstructive aspect of Shunyata (form is emptiness), combined with the subordination of the constructive aspect (emptiness is form). This is seen in contemporary notions of Zen that privilege oneness and equality over and above manyness and discrimination.

Such imbalances, by definition, are a denial of the whole reality. When they become objects of attachment or rigid dogmatic allegiance, they can be extremely resistant to correction, and nearly impossible to uproot. Furthermore, because denying reality does not and cannot eradicate reality, such narrow views can only be maintained by repressing any contrary evidence. As with all repressed (and other forms of unconscious) contents, the denied aspects of reality are often ‘projected’ outside of the individual or group. While such projections are insignificant to the object or objects they are directed toward, they do offer a clear indication of the repressed contents of the subject or subjects projecting them. Thus the homo-phobic personality reveals his homosexual urges in his condemnation of homosexuality, the alcoholic reveals his/her self-centeredness in his/her condemnation of it in friends and family, and the wickedness of the fundamentalist is seen in their own condemnation of the wickedness of the unbeliever. The more resistant such condemnations meet, the more rigidly one must hold to the preconception.

The reason for the extreme difficulty in uprooting simplistic, unbalanced understandings of Shunyata; is that attachment to the deconstructive perspective of Shunyata is projected as “one-sidedness” onto the only “objects” that can ever lead to a fuller, more accurate understanding. In short, the reality (thus the efficacy) of “things”, including teachings, views, reason, etc. are seen as “unreal”, “empty”, “non-existent”, “illusory”, etc. and are thus rendered incapable of aiding the adherent to a more accurate understanding.

In an effort to clarify the Mahayana emphasis on the need to follow through the deconstructive perspective with the constructive perspective, I would like to offer what I believe is one of the clearest demonstrations available in English. It comes from Hee-Jin Kim, the widely respected and revered translator, scholar, and interpreter of Zen master Dogen’s teaching. Kim’s illustration (from his important book, Dogen On Meditation and Thinking) begins by citing a key passage from Shobogenzo, Muchu-setsumu, one of Dogen’s marvelously creative expressions on the dynamic nature of Shunyata. The passage (as translated by Gudo Nishijima & Mike Cross) that Kim cites runs:

“…we should learn [the function of] an ordinary weighing scale. When we have learned this, then in all circumstances the weight of things is apparent to our eyes, and preaching of a dream in a dream emerges. We need not discuss pounds and ounces, but unless we reach the point of balance, balance does not actually exist. When we achieve balance, we see balance. At the point where balance has been achieved, it is not resting upon the object [being weighed], nor upon the scale, nor upon chance circumstances: it is hanging in space—but if balance is not achieved, balance cannot be seen. We should investigate this in practice. When we ourselves are as if hanging in space, letting the objects we touch float freely in space, this is preaching a dream in a dream, and inside space we are bodily manifesting balance. Balance is a weighing scale’s great truth, on which hangs space and on which hang objects. To experience balance—whether it is immaterial or material—is to be preaching a dream in a dream. There is nothing that is not the liberated state of preaching a dream in a dream. The dream is the whole earth, and the whole earth is balance. Therefore, [even] endless cerebral revolutions are nothing other than the belief, and the devout conduct, which experience the dream from inside the dream.” (Shobogenzo, Muchu-setsumu, Gudo Nishijima & Mike Cross)

As is seen here, and this permeates all of Dogen’s works (most explicitly in Shobogenzo), if balance is not achieved, “it does not actually exist.” In other words, when the dynamic teaching of Shunyata is reduced to a simplistic notion of equality or oneness, it becomes utterly meaningless. If freedom (the liberated state) thinking (cerebral revolutions) understanding and faith (belief) aspiration and practice (devout conduct) we ourselves (bodily manifesting) and finally all objects are “equalized” or “merged” into some kind of pernicious “oneness”, then even the deconstructive perspective of Shunyata is rendered impotent. This unfortuanate state of affairs has been, and still is a major ongoing problem in Zen communities and institutions. It is certainly seems to be alive and well among many in the Soto tradition, as Hee-Jin Kim points out in relation to this passage:

“In the fascicle, the above passage stands out with its unequivocal thrust, and yet, commentarial works in the Soto tradition have conveniently muted and trivialized its true significance to the extent that they have virtually buried it, instead favoring the static, uncritical, transcendentalistic meaning of emptiness in the name of equality.” (Hee-Jin Kim, Dogen On Meditation and Thinking)

I strongly recommend that anyone interested in gaining a better grasp on the nature and dynamics of emptiness in Dogen’s works read the entire “Muchu-setsumu” fascicle as well as the excellent explication of this in Kim’s book. I also recommend that those interested in this aspect, as well as all the other aspects of the authentic teachings and methods of Zen Buddhism, including Dogen’s teaching, please take some time each day (or whenever possible) to become familiar with the classic literature of Zen. We are fortunate to live in an era when a vast range of primary Zen records are available in English—many of which (including two full translations of Shobogenzo) are available for free online.

Okay, this concludes Part 3a of Shunyata in Zen Buddhism, look for Part 3b coming soon.

Peace,

Ted