The Teaching Of Sunyata: Non-Substantiality
Overcoming selfishness helps you find a world of new possibilities within!
Have you seen the patterns formed by sand dunes? Depending on the size and shape
of the sand grains, the direction of the winds and the surface features of the
land, shifting sands can form myriad dune patterns. The scaly or wavy patterns
are constantly changing. Just like those ever-shifting sand patterns, everything
around us (ourselves included) is constantly changing. And like dunes of sand,
how things or people change is a function of their relations with their surroundings.
Nagarjuna, the Buddhist teacher believed to have lived in India sometime around
the late second century and the early third century, expounded the teaching
of sunyata (Jpn ku), which is variously translated as non-substantiality, void
or emptiness. He developed the concept of non-substantiality from Shakyamuni's
principle of dependent origination (Skt pratityasamutpada; Jpn engi).
Nagarjuna asserted that since everything arises and continues to exist by virtue
of its relationship with other phenomena (i.e., dependent origination), it has
absolutely no fixed or independent substance of its own (i.e., non-substantiality).
Viewed from this perspective, there is nothing that cannot be changed. Nothing
exists entirely on its own, and no form is absolute and immutable. The universe,
then, is full of new situations at every moment.
This open-ended nature of the universe also applies to human beings. Our lives
are full of new possibilities for the future. It all depends upon how we view
ourselves-how well we recognize these possibilities-and what kind of relationship
we create with our surroundings.
According to the perspective of non-substantiality, everything changes not only
in its appearance or shape but also in its nature or meaning. A raft, for example,
may be useful for a traveler to cross a river. But it would be foolish for him
to carry the raft a long distance after crossing the river. The raft then becomes
a heavy burden, an obstacle to his journey. In this sense, the concept of non-substantiality
suggests that it is foolish for us to base our lives on and grow attached to
things that we possess, such as wealth or position. Like the raft, they are
only of immediate value, and attachment to them can even become a burden on
our journey toward self-perfection. And from the standpoint of eternity, they
are nothing at all.
The important thing is that we create a positive relationship with our ever-shifting
surroundings at every moment and thereby create value. If we base our lives
on the belief that there is permanent value and meaning in money or social status,
our expectation will be miserably betrayed sooner or later. For example, we
would be endangering ourselves if we were to cling to a bundle of dollar bills
rather than a jug of water when walking across a desert. If we attach ourselves
to material wealth while ignoring our spiritual well-being, we will eventually
become miserable as well. At the same time, if we develop the ability to utilize
material wealth to support our happiness and to benefit others, neither shunning
it nor enslaving ourselves to it, our lives can be more fulfilling.
Nagarjuna's concept of non-substantiality points out that there is no absolute
value- good or evil-assigned to the things or events in our lives. Their meanings
are essentially what we make of them. No matter how painful or unfortunate an
event we may encounter, we can still create a positive meaning from it, depending
upon how we view it and what we do about it. Our views and resulting actions,
however, are determined not merely by our intellectual understanding but by
our essential consciousness or the state of our innermost being. This is where
our practice of Buddhism can effect positive change.
The concept of non-substantiality also helps us discover within us a world of
new possibilities. Sometimes we limit our potential, thinking that we will remain
the way we are forever. "This is something that I was born with. It'll
never change!" As the concept of non-substantiality illustrates, however,
nothing is exactly the same from one moment to the next. As much as things may
get worse, they may also get better. Changing our lives for the better is therefore
always possible, and it is always up to us. In this sense, putting limitations
on ourselves amounts to living under the illusion that our present self-image
is a fixed reality. In reality, it is non-substantial and changeable.
Probably the most important implication of the teaching of non-substantiality
is that we do not exist entirely on our own. The meaning of our lives-and our
happiness-arises through our interconnectedness with those around us, with the
community and world in which we live. An analogy used to describe this principle
in Buddhism is that of two bundles of reeds that remain standing as long as
they are leaning on each other. The implication is that there is no fundamental
distinction between our happiness and that of others. To fall under the illusion
that we are independent of others is to alienate ourselves from the world around
us. This kind of selfishness becomes self-defeating. The concept of non-substantiality
teaches that all things, including our lives, exist as they are only in the
con-text of their relations with other phenomena. Nothing has an independent
substance of its own. For instance, a human being in the vacuum of space will
be quickly transformed into a lifeless mass-scorched to coal on one side by
the direct rays of the sun and frozen on the other. Without air and water and
other forms of life to provide nourishment, a human being will die. And in our
modern world, few of us could easily survive without the system of commerce
that surrounds us, which includes transportation, food distribution, etc. Many
people are involved in these endeavors and all of us depend on them. To fail
to recognize and appreciate this due to an illusion of independent identity
will cause imbalance and unhappiness.
Isolated, our lives lose meaning. But depending upon how we relate to others
and our environment, we can realize the infinite potential we possess and our
own value to the world around us. In this sense, the most unfortunate are those
who withdraw to the prison of their own self-centeredness and lock the door
from the inside by insisting that their lives are fundamentally separate. In
an ironic reversal of intent, those who seek absolute value in their own existence
while ignoring the happiness of others are, in fact, voiding their lives of
meaning and substance. With the absence of such relationships, all that remains
is "non-substantiality" or "emptiness."
In the final analysis, the concept of non-substantiality is a teaching through
which we awaken compassion and transcend our selfish ego so that we may actively
engage with others. When we view the happiness of others as our own and extend
them genuine care, our lives transform themselves from "emptiness"
to "substance." In this regard, Nichiren Daishonin states: "To
dwell in the seat of non-substantiality is to practice with selfless dedication"
(Gosho Zenshu, p. 737). As the Daishonin succinctly explains here, when we live
for the sake of others' happiness with selfless dedication, we are putting the
teaching of non-substantiality into action. As noted Buddhist scholar Hajime
Nakamura explains, Nagarjuna himself esteemed and upheld the values of "thankfulness"
and "the ideal of the bodhisattva." [1] He saw the importance of realizing
the interconnectedness of all lives as well as of expressing appreciation and
compassion in altruistic action. The concept of non-substantiality suggests
that selflessness may be the shortest path to meaningful selfhood.
By Shin Yatomi, Associate Editor based on the book Yasashii Kyogaku (Easy Study),
Tokyo: Seikyo Press
Title: The teaching of sunyata: non-substantiality
Subject: Living Buddhism 08/99 v.99 n.8 p.6 LB9908p06
Author: Shin Yatomi
Keywords: Buddhist Concepts Daily Life non-substantiality Shin sunyata teaching
Yatomi