Roshi used his Taisho this week to continue our exploration of the Prajna Paramita Sutra.  A copy can be found HERE.  Roshi reminded us that the heart of Buddhist teaching is the concept of emptiness.  However, this term is quite perplexing for students.  This is because we associate the English word “emptiness” with negation.  If my life is “empty” does this mean I do not exist?  Hmmm.  If you stub your toe, you pretty much know you exist!!  Teachers try different mechanisms to explain this term.  The Dalai Lama states cites compassion for others as the core of the teaching, but he knows that compassion comes from emptiness, so we still must understand this term.  Thich Nhat Hahn uses the term “Interbeing” to help us understand this concept, however, how do we all “interbe” without emptiness?  No, to get to the root of the great wisdom, we must penetrate emptiness.

 

Roshi warned us not to get too weighed down with words.  He suggested that we simply use the word “emptiness” as a token or symbol of something much more profound.  This “thing” cannot be summed up by a single word.  In fact, it is beyond words.  It is a thing which can only be experienced – it cannot be taught or read from a book.  This is exactly why we practice!  Zen has the parable about the teacher pointing to the moon.  We use the finger as a guide, but the moon is what we are after.  Similarly, the word “emptiness” is the finger – but we are after something much more important.

 

At this point, Roshi dove into the text.  The sutra opens up with the Buddha and 1250 monks and Bodhisattvas.  Buddha asks the Venerable Subhuti how ones goes forth into perfect wisdom.  For our purposes Subhuti represents the concept of equanimity.  The sutra then has Sariputra, who represents the intellect, questioning whether Subhuti will explain wisdom from his own understanding or repeat one of Buddha’s teachings verbatim.  This is a fair question and Roshi noted that any accomplished teacher can convey the Dharma.  The historical Buddha was only a man who achieved a level of understanding.  There have been many accomplished teachers before him and there have been many after him.  Basically, the Buddha is not a god and does not have the sole monopoly on wisdom.  Subhuti knew this and simply states that :

“For in the dharma demonstrated by the Tathagata they train themselves, they realize its true nature, they hold it in mind. Thereafter nothing that they teach contradicts the true nature of dharma.”    

 

In the next section of the sutra, the Buddha says:

“Make it clear now, Subhuti, to the Bodhisattvas, the great beings, starting from perfect wisdom, how the Bodhisattvas, the great beings go forth into perfect wisdom!  When one speaks of a ‘Bodhisattva,’ what dharma does that word ‘Bodhisattva’ denote?”

Subhuti wisely answers that he cannot really speak of Bodhisattvas or Perfect Wisdom.  How could Subhuti say anything here?  Roshi likened this to students coming into Dokusan and explaining “what” Mu is.  What can really be said?  However, saying nothing is also not correct.  Nobody said that attaining Wisdom is easy!

 

Roshi mentioned here that many people interpret this “nothingness” or “emptiness” as nihilism and become depressed and despondent in training.  This arises due to a misunderstanding of what emptiness is.  Subhuti states clearly in the sutra that practicing the great wisdom should be joyous.  If it is not, then there is a problem with your understanding.  You are attaching to a word and distracting yourself.  

 

Existence is “suchness” and we can look at that as nothing but our everyday existence.  This is why Zen focuses so much on form.  Suchness is cleaning a dish with intention.  Emptiness is walking down the street with your full attention.  The Great Wisdom is sitting Zazen with full attention to everything.  Unlike the message in popular culture, Zen is not zoning out in a relaxation spa.  It is bringing the entire universe into your consciousness.  

 

Roshi wrapped up by warning us against simply “selecting the default setting” in life.  All too often we are in autopilot simply taking the default option.  We mindlessly eat the same thing, do the same thing, talk to the same people, and so on.  Hours pass by and we wonder where the time went.  He implored us to be intentional with every choice we make.  Pick up your eyes, take in all of creation, be intentional – this is suchness, this is the great wisdom!