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Shunyata [Emptiness] in Zen Buddhism – Part 3b
Shunyata: Part 3b
The Things of Shunyata (part c)
See also: Shunyata [Emptiness] in Zen Buddhism – Part 1 and Shunyata [Emptiness] in Zen Buddhism – Part 2 Shunyata [Emptiness] in Zen Buddhism – Part 3a
The last post in this series, before the digression on balance, it was suggested that, contrary to some popular notions about Shunyata, each and every particular thing, time, and event is vital, ultimately significant, and real. We saw how Dogen’s commentary on the Heart Sutra proclaimed that explanations of Zen practice-enlightenment, and our understanding (or lack thereof) has real consequences.
In fact, if not for the reality of thoughts and things the teachings of Buddhism would be impotent and worthless. Because thoughts and things are real, however, learning the doctrines and methods of Buddhism, and applying them in our real lives here and now can truly benefit the whole of existence-time. In one of Dogen’s marvelous expressions:
When, from among all of our acts, even a single good act is upheld and practiced, the goodness of every single thing in its totality—all of which together form the ground of reality—is upheld and put into practice. (Shobogenzo, Shoaku Makusa, Hubert Nearman)
The whole notion of the “reality of all thoughts and things” is like a mantra running through the entire Shobogenzo. Thus, anyone wanting to understand Dogen’s teaching would be well advised to pay close attention to his use of this teaching. Dogen’s most extensive treatment of this is in the Shobogenzo fascicle named, Shoho Jisso, where he states, for instance:
The realization of the Buddhist patriarchs is perfectly realized real form. Real form is all dharmas. (Shobogenzo, Shoho Jisso, Gudo Nishijima & Mike Cross)
In order to get at Dogen’s meaning concerning the “reality of all thoughts and things”, let us again take up our example of the T-Rex. In this example we need to be more particular in our description of the dinosaur; this time we will not just refer to a T-Rex generally, we need to narrow our discussion to a particular T-Rex. We can do this by imagining an actual T-Rex that lived and died at some particular real time in some particular real place. We will give this particular dinosaur a name; Fluffy.
As discussed in the previous series of posts, one perspective of Shunyata reveals that Fluffy the T-Rex is dependent on a multitude of non-T-Rex elements (e.g. food, water, sun, space, etc.). This means that if any of these non-T-Rex elements was absent, Fluffy would be absent. To make the point in this post we need to carry the analysis further. Not only is Fluffy’s existence dependent on elements other than itself, it is dependent on every element in all time and space (uji)—except one. Before discussing the one element that Fluffy lacks, let’s consider how it is that Fluffy consists of all those other elements.
Remember, Fluffy represents an actual dinosaur that actually lived and died in the real world of time and space. Every particular thing that really exists or has existed is, by definition, a real aspect of this universe. This is clearer in light of Dogen’s treatment of existence-time (uji), but readers lacking that should still get the basic idea of what is meant here.
Each particular “thing” (dharma) in the real universe—the cypress tree in the garden, this whisk, that pillar, Abraham Lincoln, Fluffy, etc.—is relative to every other thing in the real universe. Whether we use the terms of science, philosophy, or religion, the “real universe” is defined as the totality of whatever real elements make it up. Unless one ascribes to some form of radical nihilism, the real universe contains or consists of real things. Buddhism, not being a form of nihilism proclaims, with Dogen, the existence of real things (dharmas). For example:
We should learn in practice that, because of this truth, the whole earth includes myriad phenomena and hundreds of things, and each phenomenon and each thing exists in the whole earth. (Shobogenzo, Uji, Gudo Nishijima & Mike Cross)
We don’t need to master Buddhism to understand that any particular thing can be said to stand in some relation to every other particular thing. The mouse in your hand at this moment is related to the tulip that sprouted yesterday. Yesterday’s tulip is relative to the mouse by a specific amount of time and space; say, 43 miles and 26 hours. The mouse is also relative to Jupiter on October 17, 1742; the quantity of time and space is greater, but the nature of the relation is the same.
Moreover, simple common sense tells us that the mouse or tulip, being real aspects of this real universe, cannot be eradicated from this universe without eradicating this universe. If the real mouse or tulip were eradicated, even if a universe still existed, it would not and could not be this universe (which includes them as part of its real existence-time).
Imagine the entirety of the past and the present (we can leave the future to the future) of this universe as consisting of a solid crystal cylinder; the right end is the present moment wherever you are right now. The left end is (for this example) fuzzy and hard to see clearly. Let’s say that everything from the time of the first dinosaurs up to now can be seen perfectly clear. Moreover, give Dogen the benefit of the doubt that, as he says, “existence is time itself”, and imagine that all the real things that have actually existed in this universe do not only appear “in” this solid crystal cylinder, they actually “make-up” the substance of it.
Looking closely, you can see the part of the total universe that is “made up” of yourself on your first day of school. Further along, you can see the part consisting of the first time your grandparents met. Now you can see Lincoln delivering the Gettysburg address, Columbus setting sail for “India”, Dogen setting off for China, the birth of Christ, the Buddha’s first sermon, and there, way back, you see your cute little friend Fluffy eating a Brontosaurus. Consider Dogen’s words:
The whole of existence, the whole universe, exists in individual moments of time. Let us pause to reflect whether or not any of the whole of existence or any of the whole universe has leaked away from the present moment of time. (Shobogenzo, Uji, Gudo Nishijima & Mike Cross)
If this crystal cylinder truly consisted of the totality of the real universe what would happen if we cut some “thing” (the mouse or tulip) out of it? If we were successful, where could we put the “part” so as to truly eradicate it from totality?
Enough for today… Look for Part 4 [The Shunyata of Shunyata] coming soon.
Peace,
Ted
Hi Ted,
You wrote: “The whole notion of the “reality of all thoughts and things” is like a mantra running through the entire Shobogenzo.”
… A tad overstated and (again) you’ve failed to provide an essential layer of context, I’d say.
Yes, from the point of view of realisation, everything is real, including our thoughts.
But, a pivotal point is that, before we realise them, we are really deluded and that is simply really not realisation:
“The buddha way is, basically, leaping clear of the many and the one; thus there are birth and death, **delusion and realization**, sentient beings and buddhas.”
(** my stars)
The reality of delusion is a reality that is not realisation: Real is not real from the deluded activity/perspective, nor is delusion realised.
And so, the important question is: “Are you realised or not?”, and that is probably why Master Dogen encouraged us to seek out and go to and present our spurious notions to a realised teacher (God help them!)
Regards,
Harry.
Hello Harry,
Thank you for your comments.
You quoted my line: “The whole notion of the “reality of all thoughts and things” is like a mantra running through the entire Shobogenzo.”
Then you wrote: “… A tad overstated and (again) you’ve failed to provide an essential layer of context, I’d say.”
In spite of what some have said concerning your comments, I thought there was some small chance that you really might be concerned that Dogen was not being accurately portrayed…
Now it is clear, however, that your motives to denigrate me and my efforts here have little to do with your understanding of Dogen—There is no way you could say that my comment was an “overstatement” if you had even read half of the Shobogenzo… While I do not expect everyone to memorize the Shobogenzo as I more or less have—it has taken me almost 25 years—but I would expect someone that would presume to “correct” others to have at least some familiarity with it, some inkling of what the Shobogenzo says…
A tad overstated? Hardly! More like a gross understatement. I am sure I could list at least 200 “obviously direct statements”—and at least 500 more allusions, but allusions can only be understood in context. As you have either not read it, or have forgotten what it says, here is a small sample of what I said is a “Mantra that runs through the whole of the Shobogenzo.”
[All quotes are from the Hubert Nearman translation]
When the Wisdom Beyond Discriminatory Thought manifests in twelvefold form, It is the twelve sensory fields—that is, the six sensory faculties along with what they perceive to be the properties of all thoughts and things.
-
Thus it is that the Buddha as the Awakened and Revered One is the Wisdom Beyond Discriminatory thought: the Wisdom Beyond Discriminatory Thought is all the various thoughts and things.
Makahannya-haramitsu
The so-called ‘mind which has been correctly Transmitted’ refers to the whole mind being synonymous with ‘all thoughts and things’, and all thoughts and things are what constitute ‘the whole mind’.
Soku Shin Ze Butsu
What is good and what is evil depend on what thoughts and things they give rise to, but whatever arises is likewise inherently neither good nor evil. To the extent that thoughts or things are alike, they partake of good alike, and to the extent that they are alike, they partake of evil alike.
-
‘All that is good’ is independent of what karmically arises and what karmically undergoes dissolution. ‘All that is good’ is synonymous with ‘all thoughts and things’
-
When the causes are alike, the thoughts and things they give rise to will be alike: when effects are alike, then it is because the thoughts and things have been alike.
Shoaku Makusa
And yet, in the Buddha’s community during His lifetime, there were all four groups—male monastics, female monastics, lay men, lay women— and there were the eight categories of heavenly and demonic beings, and there were the thirty-seven categories of Venerable Ones who reside in the Diamond Mandala, and there were the eighty-four thousand categories of thoughts and things. In that all of these form the enclosure of the Buddha Realm, they are patently the Buddha’s community.
-
For, when you try to think about it, my dear monks, the mind cannot directly grasp that the whole universe of thoughts and things is enclosed within this Enclosure.
Raihai Tokuzui
Dealing with thoughts and things while they persist, like a fish darting about through the water, is indeed what ‘being just for the time being’ is about.
Uji
You need to keep in mind that even though all thoughts and things are inherently free of any attachments, they do have some place where they exist.
-
Because of this, Buddhas and Ancestors have always regarded the Water as Their body and mind, as Their very thoughts.
-
Even though the universe of thoughts and things does not completely depend on the measurements of the four directions, or upon up and down, we temporarily fabricate our universe in accordance with the four, five, or six elements.
-
As soon as you penetrate through your practice both the flowing of a single drop of water and its non-flowing, the complete penetration of all thoughts and things will immediately manifest before your very eyes.
Sansuiky?
Because this manifestation is the One Great Matter, each Buddha, on His own, fully realizes the aspect of Truth within all thoughts and things, just as all other Buddhas have done.
-
We also call this Scripture the Scripture on the Lotus Flower of the Wondrous Teaching, for it is the Teaching that trains bodhisattvas. Because this Scripture contains all thoughts and things, both the Divine Vulture Peak and the vast sky exist, as well as the great ocean and the great earth, with the Flower of the Dharma as their native land.
Hokke Ten Hokke
It is what They have come to rely upon, saying that It is the unretainable mind of past, present, and future, and that It is the ungraspable Mind of all thoughts and things.
-
In learning what ‘Mind in the Way of the Buddhas’ means, we need to know that the myriad thoughts and things are Mind, and the three worlds of desire, form, and beyond form are nothing but Mind.
Shin Fukatoku (Written Version)
Also, even though what one has come to understand and recognize are simply the myriad thoughts and things that arise, this in itself has put into action ‘the homeland of our True Self ’ and is the same the living experience of ‘such a person’ being ‘just the thing’.
-
And the everyday behaviors of getting rid of ‘life’ and getting rid of ‘death’ have been entrusted for the time being to Buddha. This is why there is the saying, “The myriad thoughts and things are simply our mind, just as the three worlds of desire, form, and beyond form are simply our mind.”
Gy?butsu Iigi
You need to recognize that what is called Buddha Mind is synonymous with the Buddha’s Eye, as well as with a broken wooden ladle, all thoughts and things, and the three worlds of desire, form, and beyond form.
Bukkyo
It alone has a radiance that lights up the inside and outside of the realms of thoughts and things.
Zazen Shin
The underlying principle is, if one thought or thing is truly still, all the myriad thoughts and things are also still along with it.
Immo
When you use your true Eye to explore all the myriad thoughts and things in the ten directions through your training, you should go about it in this way.
-
Keep in mind what he said: all thoughts and things are completely free of suffering and delusion. This does not mean that thoughts and things are as empty space, nor does it mean that thoughts and things are something other than thoughts and things. It means that thoughts and things are all, each and every one of them, completely free of suffering and delusion.
Gyoji
It refers to the previous and future elements, which are our thoughts and things in operation, and it refers to the previous and future moments, which are also our thoughts and things in operation.
-
Because it is the arising of thoughts and things, it does not stand against anything or depend on anything.
Kaiin Zammai
Why would the prediction of Buddhahood not include each thought and thing? Why would the prediction of Buddhahood not include all the myriad thoughts and things that arise?
-
How can all the things that sprout up not include ‘me’ and ‘you’? Do not be foolish and think that you can see or recognize all the thoughts and things with which you are personally endowed.
Juki
At the very moment when an arhat is carrying all thoughts and things upon his shoulders, all these thoughts and things are truly beyond being ‘eight ounces or half a pound’. And they are beyond mind, beyond Buddha, and beyond material things.
-
When an arhat is in a saintly state of mind, all thoughts and things serve to liberate him. By all means, you must realize that an arhat and all thoughts and things are fellow trainees.
Arakan
Because this Wheel of the Dharma encompasses everything in all directions, the Great Ocean, Mount Sumeru, all lands, and all thoughts and things have fully manifested themselves.
Much? Setsumu
One instance of comprehension is equivalent to a single thought or thing, and the comprehension of one thought or thing is synonymous with the comprehension of myriad thoughts and things.
-
You need to recognize that there are such things as pictures, cakes, and thoughts and things.
Gabyo
You need to realize that both life and death occur in the immeasurable thoughts and things within ourselves.
-
Also, calmly reflect upon whether this life of the present moment, as well as the various thoughts and things that co-exist with this life, are a part of life or are not a part of life. There is nothing—not a single moment, not a single thought or thing—that is not a part of life.
Zenki
He wrongly viewed ‘nature’ to mean something that is abundantly clear and peacefully inactive, and did not understand whether Buddha Nature and the nature of all thoughts and things existed or did not exist.
Sesshin Sessho
The real Dharma Body of the Buddha is just like unbounded space. And because this ‘unbounded space’ is the real Dharma Body of the Buddha, the whole earth, the whole of all realms, all thoughts and things—that is, all things that manifest—are, in themselves, unbounded space.
Tsuki
Further, they do not know that the four elements exist to do their creating in accordance with thoughts and things, nor do they know that, in accordance with thoughts and things, the outer world abides in its place.
-
You need to explore through your training that the three worlds are the true form of all thoughts and things, that they are the flowering of all thoughts and things.
Kuge
Our day-to-day moments are what the Mind is. Even so, It cannot be destroyed. For this reason, the Mind is the real appearance of all thoughts and things.
Sangai Yuishin
Only a Buddha is directly able to fully realize the real form of all thoughts and things, just as all Buddhas have done.
Shoh? Jisso
The limits of all thoughts and things have never been determined, and what lies within and outside
the various elements, likewise, cannot be fully grasped.
Semmen
Just
one springtime can make the myriad things that arise into something fresh and new, and make our myriad thoughts and things into a New Year’s Day.
Baika
By means of His spiritual powers, the strength of His compassion, and His capacity for immeasurable life, the Tathagata has helped us to trust and awaken by inclining us towards our mind, by inclining us towards our body, by inclining us towards the whole universe, by inclining us towards the Buddhas and Ancestors, by inclining us towards all thoughts and things, by inclining us towards the True Form of all things, by inclining us towards skin and flesh, bones and marrow, and by inclining us towards birth and death, coming and going.
Kembutsu
When the myriad thoughts and things do not arise, our whole mind also does not arise, and since this is the True Form of all thoughts and things, It is the true form of every single mote of dust. Accordingly, our whole mind is all thoughts and things, and all thoughts and things are our whole mind, our whole being.
Hotsu Mujo Shin
Because this is the way things are, all thoughts and things are beyond being ‘all thoughts and things’, which we explore through our training as our reflecting on how all thoughts and things are devoid of a permanent, unchanging self.
Sanjo shichihon Bodai Bumpo
Since we have made life after life manifest in the Dharma and have made body after body into Dharma, we bring together each molecule of dust and the whole realm of thoughts and things, and we help them to realize the Dharma.
Jisho Zammai
The Buddha enjoined Ananda to say on His behalf, “All thoughts and things are beyond arising, and all thoughts and things are beyond decay.” Do not lightly pass over what the Buddha was doing.
Ango
Moreover, the spiritual merits of the Buddha Dharma transform all thoughts and things, physical and mental, just as in these examples.
Kesa Kudoku
Because Mind, as well as all thoughts and things, is beyond self and other, beyond both together, or beyond being without a cause, if we should give rise to this enlightened Mind, even for a split second, all the myriad thoughts and things will become Its additional effects.
Hotsu Bodai Shin
It was clear from this that all Buddhas, without exception, take the True Form of all thoughts and things to be Their great Teacher.
Kuyo Shobutsu
I now wish to explain in their entirety the gates to what the Dharma illumines, for they are known as the gates which are the skillful means for comprehending the forms that all thoughts and things take.
Ippyakuhachi Homyomon
Peace,
Ted
Hi Ted,
I think in your haste to defend your understanding you may be overlooking the pivotal matter. Do you see Shobogenzo as a denial of the reality delusion which, of course, would be to deny the reality of realisation?
I could, of course, find many instances where Master Dogen affirms the effective reality of delusion; but it would be stating the obvious, it would be a waste of my time, and I really don’t need to do it becasue it is so obvious (besides, I don’t confine myself to my ‘understanding’ of Dogen as a basis for observation).
…Just commenting lest people get the impression that the Darma is all obscure and fluffy.
I’m not trying to ‘correct’ you: I’m just pointing out that you are wide of the mark.
Regards,
Harry.
P.s.
To clarify on my reaction to the ‘mantra’ statement: Dogen does indeed emphasise the reality of every real thing (a very refreshing and direct Buddhist perspective that deserves attention); my point was that, in emphasising this alone it overstates it becasue he also pointed out other important things that must be considered and enacted for this to be real and true.
To emphasise just this aspect of his teaching without broader context is to overstate it, and it seems misleading.
Regards,
Harry.
Okay Harry,
Thank you for your comments.
Here’s an idea: instead of sanctimoniously blathering on in the same old cynical tone about how “wide of the mark” I am, why don’t you share some of your profound wisdom, Harry?
What good can come from simply turning your nose up to sneeringly mock my efforts, Harry?
In other words, if your comments are really in concern for other’s “impression” of the Dharma (and not simply to demonstrate your own superiority) rather than curse the darkness (me and my deluded views), why not light a candle (share your enlightened wisdom)?
I hope you will consider this. There are no winners in a pissing match–everyone simply gets wet and stinks.
Peace,
Ted
Hi, Ted.
Hee hee, I’m hardly a great model of sanctity, even by my own low standards!
You say a lot of stuff, but when I test it, it doesn’t seem to stand up so good. I think that is a worthwhile thing to do; but if you’re really not up for it I’ll just go away and leave your enlightened wisdom to it’s glory.
Yes, we all get wet and stink.
All the best,
Harry.
Hello Harry,
Thank you for your comments.
If you really are putting it to the test, then I am heartened. Encouraging people to do so is the primary purpose of my efforts here. In the genuine attempt to test the expressions of others, we simultaneously test our own views. Regardless of what “stands up” to the test, our own understanding is expanded and clarified in the very act of serious contemplation.
Thanks again!
Peace,
Ted
My boss says don’t come in to his office with a problem unless I have a solution to share. I agree with Ted, it’s one thing to initiate in Dharma combat and go back and forth in dialogue, it’s another to just be lazy and not back up your objections if you aren’t willing to engage in the conversation. Sorry Harry, but it seems you are the one not up to it.
Hi Jamie,
In mistaking your own little observation/opinion for some substantial truth, you may be making a loser. We’re often ‘turned’ by such things.
I never claimed to be a winner, just to be making my own partial, personal observations.
Have we lost a year or gained a new one?
All the best,
Harry (loser, ‘loser’ and sometimes Real Loser).
Sorry Ted… I promise to no longer feed the Trolls. Great blog and great posts.
Hello Jamie,
Thank you for your comments.
Also, thank you for your continuous endeavors on the Zen path of practice-enlightenment.
Three Full Bows.
Peace,
Ted
p.s. Jamie, you didn’t bring a solution.
Regards,
Troll.
[...] See Also: Shunyata [Emptiness] in Zen Buddhism – Part 1 - Shunyata [Emptiness] in Zen Buddhism – Part 2 - Shunyata [Emptiness] in Zen Buddhism – Part 3a - Shunyata [Emptiness] in Zen Buddhism – Part 3b [...]