To Our Dear Sangha

Words used in Zen, like “emptiness” and “nothingness,” are often confusing. Thanks to feedback from our readers, Matsumoto-san will write about some often misunderstood expressions seen in Zen literature. This month’s word is “emptiness.” Please see Matsumoto-san’s “Today’s Dharma Talk” below the announcements.

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(Translated by Madoka)

Emptiness

The character 空 is pronounced kū. It is often translated as “emptiness” in English, which means the state of being empty, or there being nothing. But giving such an interpretation to kū misses what the word is meant to point to.

To explain, it is important to recognize that language (i.e., concepts) functions in a way that makes it feel like the content of concepts actually exists. In this case, as if there is such a thing as emptiness.

Though “empty,” language makes “emptiness” into something. It is the same with mu (“nothingness”).  A conceptual understanding makes nothingness—which is supposed to be nothing—into something called “nothingness.”

To know what kū, or “emptiness,” is actually expressing, I’d like you to try this experiment. Please actually do it. First, say “good morning.” And now, say “hello.” Doing this, it’s clear that “good morning” is “good morning.” And when there’s “hello,” there’s “hello.”  When there’s “hello,” “good morning” is gone. In this way, it is always the way the content of now is. Hola.

The word “emptiness” is used to express this fact. Saying “good evening,” it’s the way it is. And nothing of it lingers or remains. It is always the way it is now. The content of now is so free that it can be anything. I think you may also notice that there is nothing to cling to or be attached to.

To read in more detail, please see “All About Zen” on our website.

And if you truly want to know what I’m pointing to here, do join us at our zazenkai. You are always welcome.

From Contemplation to Zazen

Before really practicing zazen, “emptiness” was an expression that confused me. “Nothingness” made more sense because of an experience I had where, for a brief moment, it was as if I disappeared and there was only an infinite black void that the word “nothingness” seemed to fit well.

While studying other spiritual disciplines, I had heard that the illusion of a separate self was like a wave on the surface of the ocean. Waves think they are individuals and don’t realize that they are actually the ocean—universal consciousness. I thought my experience had given me a glimpse of the “ocean.” Though contradictory in terms, it felt like an infinite void that was the source of everything.  

When I began attending Matsumoto-san’s zazenkai, I assumed that Zen also used this metaphor, and that what I had experienced may be kū (emptiness) or mu (nothingness). I wanted to make sure I understood things correctly, so I told Matsumoto-san about this experience. I had been told by a different Zen monk that the experience was kenshō (a glimpse of enlightenment), so I was a little surprised by Matsumoto-san’s reaction.

After explaining it to Matsumoto-san and asking if it was ku or mu, dokusan (Q&A) went something like this:

Matsumoto-san: So, where is that infinite black void now?

Me: It’s everywhere…it permeates everything.

Matsumoto-san: Then show it to me.

Me: ...(struggling)… Um… I can’t show it to you. 

Matsumoto-san: Then how do you know it’s everywhere, permeating everything?

Me: Well, that’s how it felt at the time… you know, how they say there’s an ocean…

Matsumoto-san: There’s no ocean. If it’s real, you should be able to show it to me.

Me: But isn’t it something that each individual has to discover for themselves? How could I show it to anyone?

Matsumoto-san: What is real is the way it actually is, here, now. (waves👋) Your infinite void is just a memory, is it not?

Me: (completely missing that he just showed me what is real with 👋) But I remember it so clearly…

Matsumoto-san: Is it here, now?

Me: I thought so…I don’t know… I can’t see it or feel it now. And I can’t show it to anyone. (beginning to feel stupid)

Matsumoto-san:   👋

After many more dokusan, I finally understood that trying to attach terms like kū and mu to past experiences wasn’t just missing the point, it was a big mistake, because it was an intellectual process that ignores what is real, here and now. If you want to know the real thing, it can only be found here, now. 👋 No need to go back to past experiences and imagine what reality might be. 

Hearing Matsumoto-san’s explanations of “emptiness” and “nothingness” a couple of times helped me, so I am not saying never ask about expressions that you really want to know more about. But for me, they helped because being shown what is actually real makes it so clear that contemplation on what is real, or what Truth is, is beside the point. Contemplation is conceptualizing and imagination. Sitting in zazen is sitting just as what is real is. If I really want to know what emptiness is, then the best thing to do is just sit. 

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Love and Gassho _/\_