Chapter 2
METAPHYSICAL ASPECT OF SUNYATA
Gautama Buddha kept silent when he was asked about the metaphysical questions. It may be because according to him discussion on metaphysical issued does not enable the individual to solve his problem of suffering. However, in order to preach the thoughts of the Buddha and to bring out its significance with reference to this world, it was necessary for the Buddhist philosophers belonging to systemic period to explain the nature of world with reference to which the Buddha’s teaching will significantly be brought out. Nagarjuna, one of the important Buddhist philosophers has tried to explain the Buddha’s thought in a systematic way. According to him, there are two kinds of reality, namely, Sarhvrti sat or conventional truth and Paramdrtha sat or ultimate reality. Sarhvrti sat is also called the phenomenal world.
Although, Nagarjuna has talked about these worlds and has explained their nature, the roots of the distinction between Sarhvrti sat and 57
Paramdrtha sat can be traced in Prajndpdramitd Sutra.
Prajndpdramitd Sutra has explained the nature of phenomenal world by making the classification of Dharma into Dhdtu, Skandha and Ayatana.
It also has explained the nature of ultimate reality by advocating the concept of Dharma Sunyatd. By elaborating the nature of the world in this way, Prajndpdramitd wants to show how phenomenal world is cause of Nirvdna. In Prajndpdramitd Sutra elaborates this point with the help of Sunyatd. It uses the concept of Sunyatd in two ways; firstly, it is used to reject the phenomenal world and secondly to elaborate the nature of Parmdrtha sat. In this chapter, an attempt is made to elaborate the nature of phenomenal reality and ultimate reality in the light of
Sunyatd with a view to understand their relatioin with suffering and
Nirvdna respectively.
2.1. NATURE OF PHENOMENAL WORLD AND THE
PROBLEM OF SUFFERING
Mahayanists have denied the reality of phenomenal world by advocating the doctrine of Dharma Sunyatd. This doctrine asserts the
Sunyatd of the all Dharmas. It accepts that nothing in the phenomenal world is real. Thus, asserting the Sunyatd of the Dharmas that
Mahayanists denies the phenomenal world, which is made up of 58
Dharmas. Hence, in order to understand the nature of phenomenal world it is necessary to know what Dharma is.
Sarvastivadins while advocating the reality of everything have explained the nature of Dharma in detail. Vasubandhu in his
Abhidharmakosa has given systematic and detail elaboration of the nature of Dharma.
2.1.1. Nature of Dharma
Dharma means good or bad actions as well as physical, mental, psychological capacities of an individual in the world. On this level,
Dharma refers to ethical conduct and to mental objects or thoughts. The word Dharma is nearly indefinable. But as much as it can be defined, we may say that Dharma is both the essential nature of reality, and also the teachings and practices that enable realization of that essential nature in the world. Hence, nature of Dharma is Nihsvabhdva (devoid in essence) and momentary (Nirhetuka).89
Dharma consists of two kinds; namely, Rupa (material) and
Arupa (non-material). The nature of these Dharmas is discrete, unique particulars, which are called as Asrhskrt Dharmas. 90 These Asmskrt
Dharmas are changeless and permanent in nature, so they cannot make
** Lata Bapat, Abhidarmakosa, ND Varanasi, 1994, p.40. Lata Bapat, op.cit., p.40. ^ Lata Bapat, op.cit., p.40. 59 up the eternal world. In order to understand feature of object in nature of Dharma, let us see classify the Dharmas into three classes as
Vasubandhu did namely, Dhdtu, Ayatana, and Skandha.^^
2.1.1.1.Dhatu
Dhdtu^^ is composite elements of the world that consists of living beings and non-living beings. Dhdtu is also composed of eternal world, but this Dhdtu is not element to be composed of one Dhdtu for each living and non-living being. It is because an individual has a body, which presents feelings, desires that is called Ndmanipa; for a non living has only a body but without consciousness that is called Riipa.
Hence, in order to disticguish Ndmarupa and Rupa of living and non living beings, let us see Vasubandhu clacssifies Dhatu into three types as follow:^^ Rupa Dhdtu, Arupa Dhdtu and Kdma Dhdtu. Three Dhdtus are also called the realms of form, formlessness, and feeling.
The Rupa Dhdtu, which is free from sensuous desire but is still conditioned by form, is inhabited by Gods. It is also further subdivided into the spheres inhabited by Brahma, by the luminous Deities, by the blissful Gods, and by the Deities of great fhiits. Kdma Dhdtu includes the one heaven of the lesser Gods and the five lower worlds (the world
Lata Bapat, op.cit., p.41. Damien Keown, Dictionary o f Buddhism, Oxford UP, 2003,2004. 93 ,Lata Bapat, op.cit., p.4L 60 of man, demons, ghosts, animals, and purgatory). In the world of man, that part of man’s inner constitution in which dwells the variuos desires, hatreds and loves is mental actions in man’s body. While Arupa Dhdtu is world of immaterial form, this Arupa Dhdtu has existence depends on the stage of concentration attained, and there are four levels: the infinity of space, the infinity of thought, the infinity of non-being, and the infinity of neither consciousness nor nonconsciousness.
According to Vasubandhu, man is composed of these Dhdtus, but non-livings are composed of Rupa Dhdtu. These Dhdtus have their own features, which represent aspects as well as capacities of man; and three
Dhdtus appear in every man by varying proportion, so features of this person is different fi*om that person.^'*
From this point of view, Vasubandhu holds that these Dhdtus have their own characteristics, and these characteristics are capacities and features of man such as physical, psychological, rational and moral aspects of man.^^ Consequently, he is dependent upon these Dhdtus to constitute the nature of man.^^
Lata Bapat op.cit., p.42. Lata Bapat, op.cit., p.42. Ibid., p.43-4. 61
2.1.1.2. Ayatana
Ayatana means a gateway to Citta and Caitta. There are following twelve Ayatana: Rupa Ayatana, ^abda Ayatana, Gahdha Ayatana,
Rasa Ayatana, Sprstatva Ayatana, Dharma Ayatana; and Caksu Indriya
Ayatana, Ndsika Indriya Ayatana, jihvd Indriya Ayatana, Kdya Indriya
Ayatana, Mana Indriya Ayatana, Srotra Indriya Ayatana. Among these twelve Ayatana, first six Ayatana are Bdhya Ayatana or the object of knowledge and the last six Ayatana are Adhydmika Ayatana in which means of knowledge. This knowledge gives rise to the various feeling like Sukha, Duhkha, Asukha and Aduhkha in man’s mind. So these feelings are responsible for suffering and Nirvdna of man.^^ Hence, each Ayatana is the sphere or domain of a particular sense, and encompasses everything that can be experienced through that particular
‘sense-door”.
According to Vasubandhu classified Dharma into Ayatana that is related to the nature of knowledge. His view on the nature of Ayatana is directly connected with the cognitive epistemological espect which has two factures, namely, object of knowledge where he mentions different
97 Lata Bapat, op.cit., p.46. 62 characteristics of the object; and means of knowledge where he mentions different sense organ which are possessed by man.^*
In this way, each Dhdtu contains different characteristic or nature; now let us see nature of Skahdha.
2.1.1.3. Skahdha
Skahdha means Rdsi or an aggregation. OQ Skahdha is a composite of all
Dharmas, which are dependent on each other for existence. It means
Skahdha is blanket term that covers all Sarhskrt Dharma. Because
Asarhskrt Dharmas are independant, so Skahdha does not comprise the
Asarhskrt Dharma. 1 nn
All Skahdhas are Sarhskrt Dharmas and all Sarhskrt Dharma are
Skahdhas. These Sarhskrt Dharmas consist of two types, namely,
Sdstrava Sarhskrt Dharmas and Asdstrava Sarhskrt Dharmas. Similarly,
Skahdhas is also of two types, namely, Sdstrava Skahdha and Asdstrava
Skahdha.^^^ Updddna Skahdhas are Sdstrava Sarhskrt Dharmas that can create suffering in man’s life while Nirvdna and Duhkhanirodhagdmini
Pratipad are Asdstrava Skahdhas that they can bring happiness for a man.^°^
Lata Bapat, op.cit., p.46. ^ Lata Bapat, op.cit., p.44. Lata Bapat, op.cit., p.45. Ibid, p.45. Ibid, p.45. 63
The Buddhist literature describes Skandhas as arising in a progressive fashion, from Rupa Skandhas to Vijnana Skandhas. In the early texts, the scheme of the Skandhas is not meant to be an exhaustive classification of the sentient being. Rather it describes various aspects of the way an individual manifests.*®^ We may say Skandhas have the character of emptiness; the sense is no limiting qualities are to be attributed to the Absolute; while it is immanent in all concrete and particular objects.
As we have dicussed, speaking of one’s understanding of the nature of Dharma is not to comment on how well that person can recite
Buddhist doctrines but on his state of realization. For example, to present or expound upon the Dharma usually refers to presenting some aspect of the true nature of reality.
Madhyamikas have denied the reality of this kind of phenomenal world by elaborating the nature of ^unyata as PratTtydsamutpdda and by accepting the nature of Sunyatd as devoid of all Dharmas.
Madhyamikas have accepted the nature of ultimate reality.
Sue Hamilton, “From the Buddha to Buddhaghosa: Changing Attitudes toward the Human Body in Theravada Buddhism.” In Religious Reflections on the Human Body, edited by Jane Marie Law. Bloomington and Indianapolis, Indiana UP, 1995, pp.46-63. 64
2.1.2. Nature of Dharmatmyadrsti and Suffering
Dharmatmyadrsti means to believe that everything in external world is real. It is individual’s perspective towards the external world. Actually, everything that exists in this world is momentary as well as devoid of essence, but due to ignorance, he thinks that everything in external world is permanent. It is this thought, which leads him to suffering.
Hence, if he wants to make himself free from suffering, it is necessary for him to understand the real nature of phenomenal world. That is he has to understand what Dharmanairdtmya is.
2.1.3. Nature of Dharmanairatmya
To accept Dharmanairdtmya means to accept that thing does not have essence that is the absence of any intrinsic quality in things and events.The concept of no-essence of things tell us that objects are not independent. They exist in dependence upon causes and conditions.Further, Dharmanairdtmya refers to the absence of permanent and abiding self or independent principle of essence that resides in the object.’®^
Nalinaksha Dutt, Mahayana Buddhism, Calcutta, 1976, p.279. Mattis-Namgyel, The Power o f an Open Question: The Buddha's Path to Freedom, pp. 15-9. Peter Harvey, The Selfless Mind, 1995, p.54. 65
In Vailulya Sutras, this kind of nature of the world is explained with the help of Sunyatd. Hence, in order to understand the nature of the world, it is necessary to see the metaphysical meaning of Sunyatd.
2.2. SUNYATA AND CESSATION OF SUFFERING
If an individual wants to make himself free from suffering, it is necessary for him to understand that the phenomenal world is unreal and ultimate reality alone is real. An individual understand the unreality of phenomenal world and accepts the reality of ultimate reality when he understand the nature of Sunyatd. It is because understanding the nature of Sunyatd enables him to make the distinction between what is real and what is unreal on the one hand and the other hand enables him to understand the real nature of ultimate reality. Further, he makes himself free from suffering. Let us elaborate these points in detail.
2.2.1. Nature of Sunyata
Sunyatd is a combination of "‘Sunya'' stem and ‘Ta” (participle suffix),
“Sunya” means empty and ‘Ta” means nature, so "’Sunya” means the nature of emptiness. Sunyatd does not mean a denial of existence but
Sunyatd means that the phenomena of existence, all dharmas that have no real1 essence. 107
Edward Irons, Encyclopedia o f Buddhism, p.476. 66
Historically, a term Sunyatd in Buddhist thought is appeared in the Nikdya, that is, in the literature that appeared around the second century after the death of the Buddha. It is used to refer there to the impermanent quality of phenomena to deny the permanent, Anatman
(eternal soul). However, with the development of the Prajndpdramitd
Sutras^^^ (The Perfection of Wisdom Discourses) from around 100
B.C.E., the word Sunyatd have been used to refer to the character of self and phenomena. Hence, the word of Sunyatd has got under meaning that includes everything. Sunyatd as a character of existence tells us that everything in the world changes as well as dependent on other for its existence, because every phenomenon is Sunya, that means it has not self-essence or Svabhava (own nature) 1 no . It is because of that they are dependent on each others.
Although there are different interpretations of Sunyatd, following two interpretatioins of Sunyatd are important when we try to expose its metaphysical aspect, namely, Sunyatd means PratTyasamutpdda and
Sunyatd means devoid of all Dharmas. First interpretation explains why phenomenal world is unreal while second interpretation explains the nature of ultimate reality. Let us see the first interpretation of Sunyatd.
Mall, Linnart, Studies in the A?tasdhasrika Pra. and other essays, 2005, p.96. Thanissaro Bk, The Buddhist Religions: An Historical Introduction, p.96. 67
2.2.1.1. Sunyata means PratTyasamutpada
It is Sunyata in the sense of PratTyasamutpdda that it makes a world of difference as Nagarjuna understood.**® It is because all things are illusion and mutually independent rather than interdependent, which have nothing, so, are isolated from each other. Hence, Sunyata does not mean utter non-existence but it means to take those things to be real that are Sunyata. In its ontological aspect, it is said to converge upon
PratTyasamutpdda as a world-view, a theory of the world and things belonging to it.*** In this context, Candraklrti holds that these things could not be causally connected, or changeable but transitory. This meaning of Sunyata does not make up Nagarjuna’s nihilistic philosophy. It rather makes much better reading of the entire theory of
PratTyasamutpdda that accounts for other aspects of Sunyatd}^^
From this view, we may say Sunyatd as PratTyasamutpdda, are two sides of the same coin; and they mean the same thing, but from two different perspectives. To the extent that Sunyatd is a negative concept i.e., not svabhava, while PratTtyasamutpada is the positive counterpart. Pratityasamutpada is an attempt to conceptualize the nature of the world. It is illusion, and Buddhist philosophers have developed it beautifiilly. In Mahdydna Budhism, which emphasizes the
A.M. Padhye, The Frameworld o f Nagaijuna’s Philosophy, ND, 1988, p.63. A.M. Padhye, op.cit., p.63. 112 A.M. Padhye, op.cit., p.63. 68
r Sunyatd of things, Pmtityasamutpdda as a concept is used to clarify the nature of Sunyatd by showing that all things appear to have independent, permanent existence are really the product of many forces interacting.
It is said that when Sunyatd is vieweded as a methodological tool, to do away with the artificial growth of such a world, and when the so-called real entities are substracted from the totality of the world, the remnant world and the world given through Pratityasamutpdda. It is in this sense that Sunyatd and Pratityasamutpdda are equated.”^
Thus, Sunyatd as PratTyasamutpdda tell us that the phenomenal world which is made up of Dharma is unreal. Sunyatd not only tell us that the phenomenal world is unreal but that it is also reality. In order to understand the nature of ultimate reality let us elaborate the nature of
Sunyatd as Dharmasunyatd.
2.2.1.2. Sunyata and the nature of Ultimate Reality
2.2.1.2.1. Sunyata means Anityata (momentariness)”'^
It means whatever that is momentary is Sunya and whatever that is
Sunya is momentary. Everything as having Sunyatd does not have its own nature and it is dependent on another for its existence. It is because every object is momentary. Sunyatd is inherent in every existence,
Ibid., p.74-5. Chinchore, Mangala R., Aniccat^Anityata, an analysis o f Buddhist opposition to permanence/stability and alternative foundation of ontology and/or anthropology, p.6. 69 because momentary is the inherent nature of everything. Hence, all things have Sunyatd because everything is momentary. One cannot deny that, whatever appears to be eternal and permanent must also disappear.’ For example, an individual is present in this life, but the self resides in his body becomes permanent, because it can appear in next life. However, he will die or disappear in more next life viz. everything that appears must disappear and what disappears must appear in state of coming.
2.2.1.2.2. Sunyata means Dharmasunyata
It means to accept that which is devoid of all Dharmas. Vaipulya Sutras have explained Dharmasunyata by elaborating it in different ways;’*^
(1) The Sunyata of the subject or internal (Ayatana)
Ayatana means a subtle receptivity in the organ concerned and
the quality of being received inherent in the object of
consciousness of an individual’*^; internal Ayatana is six
organs of sense that reside in his body. The subject is
realization of one’s consciousness by mind as sense organs
i.e. eye, ear, nose, tongue, body, and thought. When the eye of
seeing things in Sunyatd of no-essence that all things are
Rospatt, Alexander, The Buddhist Doctrine o f Momentariness, pp. 15-6. Edwad Conze, The Large SUtra, pp.l44-8. Vasubandhu, Abhidharmabhd?yam, 1975, pp.32-3. 70
existence in conditioned as well as flux of changing. Hence,
similarly the ear, nose, etc., is also such work.
(2) The Sunyata of the object or external (Ayatana)
External Ayatana means sense from outside toward the
surface of the body or acting from outside of organs^ i.e.
sight, sound, smell, taste, touch, thing, which is called object
of internal Ayatam, when sight is recognize by eye that
Sunyata of everything in no-essence, because everything
appears and disappear in momentariness. So for sound, smell
etc., is also such arising.
(3) The Sunyata of both subject and object
It mean Sunyata of internal Ayatana and external Ayatana.
When the six subjective senses and the six objective senses
present, i.e. eye, ear, nose, tongue, body, thought of internal
Ayatana and sight, sound, smell, taste, touch, thing of external
Ayatana is also present**’. Further, when internal Ayatana
presents in empty of external Ayatana that Sunyata of external
Ayatana is also present in &unya of internal Ayatana, because
of both cannot separate in existence of no-essence in Sunyata.
(4) The Sunyata of Sunyaya
Vasubandhu, op.cit., p.33. Vasubandhu, op.cit., p.34. 71
It is Sunyatd of all dharmas is empty of that Sunyatd, because
all things things are Sunyata of self-nature.*^® For example,
there is a chair in your room; this chair is made some wood,
some nail...by carpenter, if you cut chair, which takes apart
then the chair cannot become an original chair. It is because
of absence essence of existence in chair. Hence, we may say
that, everything is Sunyata of Sunyatd in self-nature.
(5) The great Sunyata
It is emptiness of all things that is unlimited in reality of the
past, the present, and the ftiture.'^' Further, the great Sunyatd
is not separated from the material world, and then latter
depends on the former. We can say that, the profound
significance of the great Sunyatd is non-obstructive nature.
This implies that Sunyatd of perfect wisdom that Bodhisattva
attains in practicing Pdramitds}^^ For example, there is a rich
person who is always help everyone in his compassion of
mind, although among there is some person was harm him
many years ago, but he is still help them by his toleration. It is
Edward Conze, The Large Sutra, p. 144. Edward Conze, op.cit., p. 144. Lopez, Donald S., Jr. The HS Explained: Indian and Tibetan Commentaries, 1988, p.21. 72
because he has unUmited mind that contains the great ^unyatd
of no essence.
(6) The Sunyata of ultimate reality
It is state of Nirvana, this Nirvana is Sunyata of realization all
dharmas in No-soul, and Momentary.For example, some
person holds that Sunyata and the state of Nirvana where
there is no rising nor falling, are interpreted by them as a state
of non-existence or destroying after death. It is because they
misunderstand to realize that quite the opposite with
Mahdydna thought, so Sunyata of ultimate reality and positive
significance. r (7) Conditioned Sunyata
It is the world of sense desire, the world of form.*^'* For
example, an individual wishes to become rich person, which
is his own thing, at that time, he is only pray God in order to
obtain his dream. It is because, he is not realize everything has
to caused and conditioned in order to create a new reality
(mental or physical). It is said that, conditioned Sunyata as
Dharma cannot independent in self nature, this dharma is
relate to the world of desire everything, which one cannot
Edward Conze, The Large Sutra, p. 145. Edward Conze, op.cit., p. 145. 73
cease them because it is one’s substance, and so conditioned
Sunyatd exists dependent upon others. Hence, desire is
f Sunyatd of the world, and is its essential nature.
(8) Unconditioned Sunyata
This Unconditioned means that there is no production, no
stopping, no stabiHty, and no change.The unconditioned is
empty of others. The unconditioned is Sunyatd of all dharmas,
of the ultimate Reality, because of its existence in no-essence
of all dharmas. 1 0/C For example, each individual has embryo
that residing in his body. This embryo is no change in essence
as well as independent on others. Hence, embryo is Sunyatd in
unconditioned.
(9) Infinite Sunyata
It is a state of eternal emptiness that no end in essence itself
That infinite is Sunyatd of the infinite, because of its
appearance in ultimate Reality that Sunyatd in the highest
level; this level is Pdramitds of Bodhisattva attains. However,
there is not exists absolutely by which could be established an
own-being through the sign of the delimitation of the
perception, which could draw a boundary between them, and
Edward Conze, op.cit., p.l45. Ibid., p. 145. 74
so make a shaving each its separate essence infinite beyond
end, beyond limit.
(10) The Sunyata without beginning or end
It is unlimited in absence of Sunyata in self nature. No
beginning or end that is the middle of nonexistence as well as
there is no coming or going. Beginning, middle, or end is real
Sunyata of all phenomena, because of their substance in
arising or ceasing of Sunyata. That dharma of which
absolutely no production can be apprehended. It is because
essential original nature of everything has not beginning or
end.^^*
(11) The Sunyata of nonrepudiation
Repudiation means casting off, spuming, and letting go. 1 ^0
Non repudiation must be under stood in relation to its
opposite, that repudiation. Casting off etc. are not real entities,
because they are essentially non activities, and so they are
also the nonrepudiation, which without sign and concept.
These dharmas are no denied any thing in the world, because
everything is no-soul and constant change in state of absence
Edward Conze, The Large Siitra, p. 145. (see Ad). Edward Conze, op.cit., p.l45. '^’ Ibit,p.l97. Ibit,p.l46. 75
of Sunyatd, and essential nature. This also applies to the
principle of causality itself due to everything is dependently
originated.'^*
(12) The Sunyata of essential nature
It is nothing possesses essential and eternal identity, because
everything is interconnected in a chain of co-becoming and in
a state of constant flux. The essential (original) nature of all
Dharmas is Sunyatd of no-essence, which dependent upon
others to exits. This essential nature is Sunyatd of everything,
f 1 “JO because Sunyatd of no-essence in all things.
(13) The Sunyata of all dharmas
All dharmas consist of the five Skandhas are emptiness*^^ i.e.
form, feeling, perception, volition, consciousness; the twelve
sense fields i.e. eye, ear, nose, tongue, body, mind and form,
sound, smell, tasty, touch, mental; the six kinds of
consciousness, i.e., eyes-consciousness, ears-consciousness,
nose-consciousness, tongue-consciousness, body-
consciousness, mind-consciousness; the six kinds of contact
i.e. eyes-contact, ears-contact, nose-contact, tongue-contact.
Wiliam P., Buddhist Thought. Routledge, 2000, p. 142. See Bk, Thanissaro (trans.). SN 35.85, Suhnna Suttra, Empty. See Bk, Thanissaro (trans.). SN 35.85, Suhnna Suttra, Empty. 76
body-contact, mind-contact; the six kinds of feeling, i.e.,
form-feeling, sound-feeling-feeling, smell-feeling, tasty-
feeling, touch-feeling, mental-feeling. Conditioned and
unconditioned of Dharmas, in which all Dharmas are ^unyatd
of no-essence, because of their substance in unlimited
changing.
(14) The Sunyata of own-marks
It is the marks of the cognition of the knowledge of all
modes.*^"^ This modes are easily broken is the mark of all
Dharmas like the mark of conditioned or of unconditioned
Dharmas, all these dharmas are Sunyata of their own-marks,
because of their existence there is no firm, so it is
destroyed.^^^ For example, suffering is the mark of the Four
Noble Truths. This suffering as a door of coming in to being
that of the sense fields; possessing the full complement of
conditions that of cause of suffering; cease suffering; and the
path to cease suffering. Hence, when one realize all Dharmas
are not nature of Sunyata that attain liberation from suffering.
Edward Conze, The Large Sutra, pp. 146-7. Edward Conze, op.cit., p. 146. 77
(15) Unascertainable Sunyata
It means everything in essence of Sunyata, which cannot
exist in state of permanent. The unascertainable Sunyata as
there is not apprehension of things in their substance, because
they are pure from the beginning of Sunyata. Those things
appear in the past, the future, and the present that are
emptiness in essence. Everything in the three worlds cannot
be got at the same time; or in the present; or the past and or in
the future. Hence, all things cannot realize exactly in empty
reality.
(16) The Sunyata of the nonexistence of self-nature
It is a positive existence, the full complement of its causes and
conditions; interdependence makes it impossible for anything
to have an independent existence. Hence, there is no self
nature of a Dharma activity in causal connection, because of
self nature of Sunyata in all Dharmas. This causal connection
is Sunyata of dependent, because everything has not self
nature in nonexistence.*^^
Edward Conze, The Large Sutra, p. 147. Kalupahana, David J., The Principles o f Buddhist Psychology, 1992, p. 120. 78
(17) The Sunyata of existence
It is a non-ending; emptiness of essence of its own, so
everything is empty of nature of its own. All Dharmas exist in
the world where Sunyata is present, and that existence is
Sunyata in self-nature, because everything is Sunyata of no-
1 '3Q essence. It is said that, phenomena of the world are
understood to have a conventional essential existence, but
without an ultimately existing essence. This emptiness finds
its expression in the whole form of existence, in the
infiniteness of time and space as opposed to the finiteness of
the individual in both; in the flitting present as the only
manner of real existence.
(18) The Sunyata of nonexistence
It means its existence is merely denied, because nothing but
the negation of separate entities, which usually obstruct and
cover it.*'^^ When a thing is absent of Sunyata in the
unconditioned, and that unconditioned is Sunyata in
nonexistence, and it is essential nature.
Edward Conze, op.cit., p. 198. Schopenhauer, Essays, The Emptiness o f Existence, p. 1. ‘‘'® Edward Conze, The Large SUtra, p. 147. 79
(19) The Sunyata of own-being (self-nature)
It is understood as Sunyata exists from the outset and is not
the product of the perfection of wisdom, which is the same as
the cognition and vision of the Saints. The knowledge and
intuition of the Saints only illuminates the ultimately real
principle of non substantiality, but does not produce it, so
empty of itself From that, there is no perverting of essential
origination that is Sunyata of all things, because it is not made
by cognition and vision.*'^*
(20) The Sunyata of other-being
It means any own-being in relation to another is called other-
being. It is true the nature of Dharmas are Sunyata, which is
an established order of Dharmas, the fixed sequence of
Dharma, Suchness, Not-falseness, the Sunyata of this state or
other state, because it is made by something else, which differ
in relation to another.For example, warmth as the own-
being of fire is called other-being with reference of lucidity,
which is the own-being of water.
Edward Conze, op.cit., p. 148. ‘^Mbid., p. 148. 80
In addition to these kinds of ^unyatd, Suzuki elaborated seven kinds of
^unyatd}^^ Among them, there are five important kinds from metaphysical point of view as following:
(1) Sunyata of self-appearance (Laksana)
It means the intelligible or understandable aspect of
any individual entity, inseparably related to its primary nature.
Existence is characterized by mutual dependence, when an
individual is regarded apart from the other individuality and
generality are Sunyata. Moreover, when things are analyzed
to the last degree, they are to be comprehended as not
existent, after all, there are no aspects of individuation such as
‘this’, ‘that’ or ‘both’; there are no ultimate irreducible marks
of differentiation. It is said that self-appearance is ^unya.
(2) Sunyata of self-substance (Bhavasvabhava)
It is all things in their self-nature are unborn, so things are
empty in their self-nature. That is to say, our own mind is
constructed by individualization; to think that all dharmas
have not self-substance; there are in reality individual objects
as such, is an illusion. Hence, they are said to be Sunya.
D.T. Suzuki, Studies in the LahkS, pp. 288-9. 81
/ (3) Sunyata: An ability of existence (Sarvadharma-nirabhilapya)
Its existence depends upon one’s imaginative contrivance
{Parikalpita), there is no self-substance in essence, which can
be named and described by the one’s relative knowledge. This
ability is designated as a form of Sunyata.
(4) Sunyata of ultimate reality (ParamMha)
It is that in the attainment of an inner realization by means of
noble wisdom there is no trace of habit-energy generated by
all the erroneous conceptions. When the supreme wisdom is
realized in one’s inner consciousness, then it will be found
that all the theories, wrong ideas, and all the traces of
beginningless memory (Vdsand) are all together tied
perfectly as Sunyata. This is another form of Sunyata.
(5) Sunyata of mutuality (Itaretara)
It is when a thing is missing here, one speaks of its being
empty there. Further, when whatever quality possessed by a
thing is lacking in another, this absence is designated as
Sunyata. Each object has its special features by which it is
distinguished from another, as they are not found in the latter.
This absence is called Sunyata of reciprocity. 8 2
2.3. REUNDERSTANDING SUNYATA WITH REFERENCE TO
PHENOMENAL WORLD AND UTIMATE REALITY
It is the elaboration of three Svabhdva and Sunyatd. Svabhdva means self- nature, self-empty or self-reality, the existence which in some form is popularly accepted by
2.3.1. Parikalpita - Sunyata
The reality of things is not true that is called Parikalpita (imagined) that is imagination in its ordinary sense. This is an illusion, for things are imagined to exist really that everything is Sunyatd}^^ It is like seeing an illusion that vanishes as one approaches. Objects have been imagined, hence, not objective reality, then they are Sunyatd. False discrimination or regard is subject to change and is incapable of uninterrupted transformations. This view is based upon erroneous discriminations of the objective world; they are not based upon the true conception.
Objects are discriminated by the ignorant who are abide in wrong thought, because their intelligence has not been capable enough to penetrate into the truth that there is nothing, but what is seen of the mind itself. They are only so discriminated by the ignorance.
D. T. Suzuki, Lahka.S, pp.55-6. Suzuki, D.T., The LafikS (from Introduction), p.xiii. 83
2.3.2. Paratantra - Sunyata
We examine existence is Paratantra, ‘depending upon another.*'**’
This is a kind of scientific knowledge based on analysis. Buddhists make use of this knowledge to disprove the substantiality of individual objects, that is, the Svabhdva of things. According to them, there is nothing self-existing in the world, everything depends on its existence on other thing, things are universal mutually conditioned, endlessly related to one another. So we can say Sunyata is not nothing but existence in other state as well as separation between subject and object.
In the consideration of the relativity aspect of Svabhdva, realities appear in various ways, as having forms, signs, and shapes; when these objects, forms, and signs are adhered to as real; this adherence takes place in two ways and consists of attachment to subject and attachment to object. By the attachment to object means to be attached to inner or subjective and external or objective things as realities. By the attachment to names is meant to recognize in these inner and external things the characteristic marks of individuality and generality, and to regard them as definitely belonging to the objects.
146 See Suzuki, D. T., The LafikS (from Introduction), p.xiii. 84
2.3.3. Parinispanna - Sunyata
The viewing of existence is called Parinishpanna, or ‘perfected’, which allows us become truly acquainted with reality as it is. It is this
‘perfected’ knowledge, which enables us to see really into the nature of existence, to perceive rightly what Svabhdva means, and to declare that there is no Svabhdva as is imagined by the ignorance, and that all is
Sunyatd. It is realized when one destroys the discriminating notions of form, name, reality, and character; it is the inner realization by Noble
Wisdom. This perfect knowledge is the essence of the Buddha.
Perfect knowledge belongs to the world of the Bodhisattva who recognizes that all things are but manifestations of mind; who clearly understand the Sunyatd the non-birth and non-self of all things; and who have entered into an understanding the twofold non-self, and into the truth of imagelessness. Perfect knowledge differentiates the
Bodhisattva stages, and is the pathway and the entrance into the exalted state of self-realization of Noble Wisdom.
From that view, it is to say, conception of the Bodhisattva stages, attain a “tuming-about” in the deepest seat of consciousness, and finally attain an inner self-realisation of Noble wisdom, which transcends the
Trisvabhdva or three Self-natures, and the whole idea of a
Suzuki, D. T., The LahkS (from Introduction), p.xiii. 85 discriminated Reality. For this reason, it is said that discrimination takes its rise from the mind becoming attached to the multiplicity of things, which in themselves are not real, and that emancipation comes from thoroughly understanding the meaning of Reality as it is truly.
In the Lankavatard Sutra asserts that, ‘all Dharmas are Sunyatd' with truthfulness of it. The same is true of the statements. It is to say, existence of a thing as Noble Wisdom, it no longer holds well, because anything of which something is asserted thereby partakes of the nature
\ AO of being and is showed with the quality of birth. Thus, all Dharmas are Sunyatd, and all things have no self-nature, both are untenable when put in the form of assertions. But when it is pointed out that all things are like a dream and an illusion, it means that in one way things are perceived, and in another way, they are not perceived. We may say, if it is true that something comes out of nothing and there is the rise of the mind-system, because of the combination to the effect-producing causes, so the same is true about any existing or non-existing thing, which is called Sunyatd.
Thus, these Dharmas of the imagelessness, of the essence-nature of ultimate Reality is the Dharma, which has been proclaimed by all the
Buddhas, and when all things are understood in full agreement with it.
D.T. Suzuki, The LankS, p.40. 86 one is in possession of Perfect knowledge, and is on the way to the attainment of the transcendental intelligence of the Buddha.
2.4. A LEAP AHEAD
In the last two chapters, we have discussed the nature of ^unyatd with reference to the nature of human being and nature of the world. Further, we have argued that ignorance of the real nature of the world and human nature is cause of suffering. Hence, if an individual wants to make himself free from suffering, it is necessary that an individual should have valid knowledge. In the next chapter, we will discuss the nature of ignorance and valid knowledge with reference to Sunyatd.