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

In the last post in this series we further explored how the constructive (or re-constructive) perspective of Shunyata reveals the “reality of all thoughts and things.” To summarize that, and lead us into the next section, check out this passage from Dogen’s Shobogenzo, Bussho, notice especially the line about “being devoid of being devoid” (emptiness of emptiness):

The ‘being devoid’ of which he speaks is not the ‘being empty’ in the statement from the Heart Scripture that “Material form is the same as being empty.” Although in the statement, “Material form is the same as being empty,” material form is not being forced into becoming empty, and emptiness is not being split up to manufacture material form, the ‘being devoid’ of which he spoke is that of ‘being devoid is what emptiness means’. The ‘being devoid’ of ‘being devoid is what emptiness means’ is synonymous with Master Sekiso Keisho’s calling it “a stone in space.” So, this is how the Fourth and Fifth Ancestors inquired into and talked about the non-possessing of Buddha Nature, about the emptiness of Buddha Nature, and about the existence of Buddha Nature. (Shobogenzo, Bussho, Hubert Nearman)

So far we have seen that one perspective of Shunyata—the Shunyata of Things (form is emptiness)—reveals that there are no independent entities (things, beings, times, etc.). Another perspective of Shunyata—the Things of Shunyata (emptiness is form)—reveals that things, beings, times, etc. are interdependent, which opens the way to the revelation of another perspective of Shunyata—the Shunyata of Shunyata (emptiness of emptiness). What does this reaveal?

Dogen gives us a glimpse in his words in Shobogenzo, Genjokoan, “When one side is illumined, the other side is dark.” Seeing the moon, for instance (even if full) we see only the illumined side. Nevertheless, we are aware that there is more to the moon than that part which we actually see. We understand that the part we see—the “illumined” side—is dependent on the part we don’t see (the “dark” side). If the dark side ceased, the illumined side would cease.

If we follow the significance of this through, perhaps we can get a glimpse of the Shunyata of Shunyata.

First, remember that the illumination of any particular thing, time, or event can only be achieved by “darkening” all other things, times, and events. This kind of illumination and darkening is similar to how we utilize consciousness in everyday life.

Recalling a phone number, for instance, can only be accomplished by ignoring (or darkening) a vast amount of the whole of our memories. If we were aware, all at once, of every phone number in our memory (not to mention all the other numbers, like addresses, birthdays, PINs and so on, or the non-number contents of our memories) it would be impossible to discern a particular phone number. We “illumine” a single phone number by ignoring (“darkening”) those aspects of our memory not-it. Yet, the other contents continue to be integral to the whole of our memories.

The same is true of Fluffy the T-Rex (see previous posts). When Fluffy is “illumined” (focused on, discerned from the whole of existence-time), the rest of the universe (“the other side”) is not absent—it is “there” even though it is “dark” (consciously, or unconsciously ignored).

Keep in mind that Zen is interested in truth—the true nature of reality. Zen has no use for generalities; it deals only with real specifics. When Zen indicates the universe or things of the universe, it means the real universe and real things. Thus, in this example ”Fluffy” must be understood as a real dinosaur that actually lived and died in this universe. In such a case, suggesting Fluffy could exist apart from the existence of Abraham Lincoln (or any other real aspect of this universe) would not be a valid suggestion–it is not the actual situation. If Fluffy and  Abraham Lincoln are real aspects of this universe, then if either or both were subtracted it would not be this universe.

Now, let us examine what was said in the last post (Part 3b) about Fluffy consisting of every element of the universe except one. Remember, from one perspective of Shunyata “Fluffy” is multitudinous; her existence is dependent on food, water, sun, her parents, great grand-parents, the Earth, the expanding universe, etc. Her existence is a real aspect of the same existence-time of Lincoln, Dogen, Mount Everest, and you. Fluffy is one real aspect of everything that has ever existed and ever will exist the universe – except for one thing: Fluffy.

To focus on, or “illumine” Fluffy, is to focus at the whole of existence-time as Fluffy. Because each abstract “bit” of the whole universe is dependent on relative to every other aspect of the universe, Shunyata is Shunya (emptiness is empty). The term “other” is the key here. The one element that Fluffy lacks is “Fluffy.” In other words, because Fluffy’s existence is totally dependent on or relative to every non-Fluffy element of existence-time, Fluffy’s existence is not dependent on or relative to Fluffy elements. 

At the same time (or existence-time), as soon as  any non-Fluffy element, or thing (dharma) is illumined, Fluffy is darkened (it contains the element “Fluffy”). Abraham Lincoln lacks any real independent “Abraham Lincoln”, but contains every other element of existence-time, including Fluffy.

This message comes through clearly in the prajnaparamita sutras which present this aspect of reality in the Buddhist terms of “self” and “not-self.” They do so by first showing how Shunyata reveals that “self” is “not-self” (i.e. is dependent on “non-self” elements), then by showing how Shunyata reveals that ”not-self” is the oneness, or whole of existence-time, then by revealing that Shunyata itself is subject to its own rule (i.e. it is dependent on “non-Shunyata” elements), finally, this reveals that the one element lacking in each “self” is precisely “its-self.”

Some of you are no doubt familiar to the Diamond Sutra’s formulation of this doctrine which states: X is not-X, therefore it is X. This is an extremely useful formulation and can accurately be applied to any individual, or specific particularity (e.g. Fluffy is not-Fluffy, therefore Fluffy is Fluffy). Here is one example of Dogen’s use of this formulation:

“Because right here in this place there are no ‘ten directions’, the ten directions are this very place right here.” (Shobogenzo, Shoho Jisso, Hubert Nearman)

[Breakdown: "Because right here ["X"]… there are no ‘ten directions’ [is not-X]… the ten directions are… right here [therefore it is X].

To summarize, all thoughts and things are Shunya (all things lack a “self”), Shunyata is all thoughts and things (this “lack of a self” is what things are), Shunyata is Shunya (Shunyata lacks a “self”—Shunyata too, is dependent. Dependent on what? On real thoughts and things.

Now consider these words of Dogen:

By looking at the various forms of the flowers of Unbounded Space, we can estimate that the flowers of Unbounded Space are boundless. By looking at the opening and falling of the flowers in Unbounded Space, you should investigate the spring and autumn of the flowers in Unbounded Space… Those who have been taught that the flowers of Unbounded Space are not real, though other flowers are real, are persons who have not encountered or heard what the Buddha taught. Upon hearing the Buddha’s Teaching that Unbounded Space originally had no flowers, if one were to study this as meaning that there are now flowers of Unbounded Space where originally there were none, this would be narrow-minded and short-sighted. We need to step forward and take a more broadminded view. (Shobogenzo, Kuge, Hubert Nearman)

The Ultimate Reality described as being ‘like water reflecting the moon’ may also be expressed as ‘the Water and Its Moon’, ‘the real Water’, ‘the real Moon’, ‘being within Reality,’ or ‘the Reality within’. It goes beyond expressing what things appear to be like as Reality, for Reality is what is.

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… Even in places where there is no sun or moon, there will be day and night, for the sun and moon do not exist for the sake of day and night. And because the Sun and Moon are, both together, what is ultimately real, there is not just one or two Moons, nor just a thousand or myriad Moons. (Shobogenzo, Tsuki, Hubert Nearman)

Here are some juicy excerpts from the fascsicle in which Dogen’s deals with this most extensively; Shobogenzo, Shoho Jisso, (translation by Hubert Nearman):

‘All thoughts and things are undoubtedly all thoughts and things’ is realized by each Buddha, and ‘all thoughts and things are reality’ is realized by every Buddha.

Hence, there are forms just as they are and there is the True Nature just as It is, wherein all thoughts and things exist as thoughts and things of their own accord. And forms are, precisely, forms: there are their forms just as they are and there is their True Nature just as It is…

If we ourselves were different from the Buddhas in the ten directions, how could we possibly realize what the Buddhas in all the ten quarters have taught? Because right here in this place there are no ‘ten directions’, the ten directions are this very place right here. As a result, when Real Form encounters all thoughts and things, the Spring dwells within Its flowers, human beings encounter the Spring, the Moon illumines the moon, people come face-to-face with their True Self and see It reflected in Water, and all of these alike are the principle of a mutual encountering…

By making use of the intention to train, training and practice, the attaining of Wisdom, and nirvana, we thoroughly explore that the human body really is birth-and-death and coming-and-going, and, in protecting what we have received, we now hold firm and we now let go. With this as our bloodline, the flower opens and bears its fruit; with this as their bones and marrow, Makakasho and Ananda existed. The forms, just as they are, of wind, rain, water, and fire are what Makakasho and Ananda fully realized, and the innate natures, just as they are, of blue, yellow, red, and white, are what they fully realized as well. By relying upon our physical body and spiritual abilities, we turn the mundane into the sacred, and by relying upon their effects and consequences, we surpass Buddha and transcend Ancestor. By relying on these causes and conditions, we take hold of dirt and transmute it into gold…

The Gate of Skillful Means is the unsurpassed meritorious functioning of the fruits of Buddhahood. It is the Dharma that resides in the place of Dharma and It is the form of the world as it constantly manifests. The Gate of Skillful Means does not refer to some momentary skill. Trainees take up the Real Form of all thoughts and things, and explore It thoroughly through their training with a Master…

‘To open the Gate of Skillful Means’ means to point to the genuine Real Form of things. Even though we chop time up into moments of beginning, middle, and end, pointing to the genuine Real Form of things covers the whole of time. The underlying principle of momentarily opening the Gate of Skillful Means involves opening It by opening the whole universe. At the very moment when you catch sight of the opening of the whole universe, it will be something that you have never encountered before. By our grasping once or twice at an intellectual concept of what opening of whole universe is and then grasping at it for a third or fourth time as something real, we cause the Gate of Skillful Means to open…

‘To point out the authentic Real Form’ means to keep hearing the phrase ‘the Real Form of all thoughts and things’ throughout all worlds and to realize enlightenment throughout all worlds. It is to help all humanity understand the underlying principle that Real Form is what all thoughts and things are and to help manifest the whole of the Dharma…

Meditation Master Engo once said, “Birth-and-death and coming-and-going are a person’s true Real Body.” By exploring this expression, we will come to know ourselves and we will give our consideration to the Buddha Dharma.

Chosa once said, “The whole universe in all ten directions is a person’s true Real Body. The whole universe in all ten directions lies within the radiant brightness of one’s own True Self.”

But, in general, even veteran trainees in present-day Sung China still do not know that they need to explore a saying like this through their training. Much less do they know how to put it into practice! Were we to quote this saying to them, they would simply go red in the face and be left speechless…

Keep in mind that Real Form is the genuine Lifeblood which has been passed on from rightful heir to rightful heir, that all thoughts and things are what each and every Buddha has completely and thoroughly explored, and that each and every Buddha manifests His characteristic marks, just as they are. (Shobogenzo, Shoho Jisso, Hubert Nearman) Emphasis added by me.

Should we go on to post something about “Buddha Nature”? Or maybe “Existence-Time?”

Let me know what you think…

I hope this is helpful.

Peace,

Ted