‘Emptiness’ is always mistaken for ‘nothingness’. That is dangerous.
by Khenpo Tashi
Normally, many people think that Buddhism’s goal is ‘Nothingness’. They mistake Nirvana as nothing.
Middle Way ‘Emptiness’, they also think it is ‘Nothing’. Then, in some Sutras, Buddha said ‘the unborn nature’ of phenomena. Does that mean we have to be dead all the time?
That is very, very dangerous! So, if the Buddhist goal is nothingness, then there is no virtue and non-virtue in Buddhism? Also, some people who meditate on ‘Emptiness’ think they must have no thoughts!
These are wrong. Any Buddhist must avoid this. How to avoid this? By determining the proper meaning.
When we have determined the proper meaning, it is beneficial in two ways. If we discuss Buddhism with a non-Buddhist friend, we can properly explain to them what ‘Emptiness’ means.
For our own improvement, with proper understanding, we will progress properly along the Buddhist path.
Emptiness is NOT Nothingness
I will give an example. In the Heart Sutra, Buddha said “Form is Emptiness, Emptiness is Form“. Ah! That is the real meaning of Emptiness, of Nirvana. That is the real goal of Buddhist practice.
Form is emptiness, emptiness is form.
As a deluded being, at the moment, our mind finds contradiction in ’emptiness’ and in ‘form’. Emptiness is here, form is there. For our mind, these two are always separate.
For example, this cup of tea. We cannot see ’emptiness’ and ‘form’ at the same time in this cup of tea. We either negate it as ‘nothing’, or take it as a truly real cup. Due to our habitual tendencies of permanence, we can only see ‘permanent nothingness’ and ‘permanent form’ in this cup.
Both of these views, “permanent nothing” and “permanent form”, are wrong, ok?
We Need The Masters’ Explanations
Some Buddhists, they argue that the excellent writings of the Masters like Nagarjuna, the Panditas, are NOT needed. They argue that, just by reading the Sutras, we are going for the original message of the Buddha.
But sadly, Buddha is omniscient, we normal beings are not yet on that level of wisdom. In the future, when we become Buddhas, of course, same level! I hope that happens quickly!
The Sutras also have different audiences. Some monks and nuns, some lay people, some Bodhisattvas, some Arhats. So, Buddha gave a teaching based on the level of mental capacity of that specific audience. We beginners are usually not on that level yet.
So, we need the masters’ explanations in the commentaries.
Another example we will briefly discuss is the ‘unborn nature‘ of all phenomena, which is also in the Heart Sutra. Phenomena here means all things.
If everything is unborn, then, when we plant a seed in the soil, why is a seedling born? When that seedling matures, why is a new seed born from that plant? The Buddha did not explain this contradiction in that Sutra.
So, we need the commentaries and explanations of the Masters like Nagarjuna. Because, these commentaries explain well, why these two situations, although looking contradictory, are actually non-contradictory.
By reading and studying and learning these commentaries, we are getting a healthy view of Buddhism.
A Simple Explanation
First, we explain in a simple way, without using too many logical arguments, what it means when the Buddha said “unborn nature”.
When the seed is planted, a plant will soon grow. When the plant matures, a new seed will come from it. There is birth! Birth of plant. Birth of seed. Birth of plant again. And so on.
Then, let us investigate. In the seed, is there already the plant? Yes or no? Check. Can you find the plant in the seed? The answer is no.
In the plant, can you find the seed? Examine the plant. Where is the seed in the plant? We also cannot find the seed in the plant.
The seed has no plant inside it, so we say, “The seed is empty of a plant“. Similarly, the plant has no seed in it, so we say, “The plant is empty of seed“.
How can the plant come from the seed? Due to the very nature of the seed that it is empty of a plant. How can the seed come from the plant? Due to the very nature of the plant that it is empty of a seed.
Due to lacking of a plant, the seed can produce a plant. Wow! Same for the plant – It can produce a seed because it has no seed in the first place.
So, we conclude that, before investigation, there is birth. But upon investigation, we cannot find the plant inside the seed. We find “emptiness of the plant” in the seed. This emptiness is the unborn nature of the plant.
So, in the seed itself, there is both birth and unborn, empty nature of the plant. Such are the explanations of the masters. Non-contradictory explanations.
It is alright, if we cannot understand this at once. This is normal.
Final Points
In some Sutras, the Buddha gave teachings on the relative level. There is birth and death, there is pleasure and pain, there is virtue and non-virtue. Then, in other Sutras, he gave teachings on the absolute level – emptiness, unborn nature of phenomena, no-coming-no-going.
Both are equally important. We don’t say, ultimate level is higher than relative level, or relative level is less important than ultimate level.
The Buddhist masters explain very well how these teachings do not contradict one another. That is why it is crucial to study them.
At the moment, due to our Samsaric frame of mind, when we hear the concept of ’emptiness’, we tend to misunderstand it as ‘nothingness’. That is nihilism. That is wrong view in Buddhism.
Then, when we hear the concept of ‘form’, we tend to misunderstand it as ‘permanent solidity’. That is eternalism. That is also a wrong view in Buddhism.
So, be careful with eternalism and nihilism while learning Buddha’s teachings.