Buddhist Dharma is very profound, and that profundity reveals itself in the ideas of Emptiness and Nothingness.
Emptiness and Nothingness are fundamentally not the same, and only with Wisdom (Prajñā) can one grasp these ideas, and see all phenomena in the world in the Buddhist "unusual," or "against-the-current," way.
In Buddhism, Emptiness refers to the nature of all existence, forms and phenomena. They are empty, because they have no intrinsic and substantial (stable and permanent) value. Their existence depends on many factors and the law of causality. In other words, they are originally dependent. Without ripe conditions or appropriate factors, they would not be able to form or exist. For example, a mound of sand would not exist without its small grains of sand, piling up at one place at the same time. If we use buckets, and move the sand away to another place, or dump it into the river or some creek, the mound of sand will no longer exist in front of our eyes.
Because everything is made up of other things, they appear to exist, but they are subject to decay and destruction once their constituent elements (components) disintegrate. Our body is a typical example. When a body dies, all its elements decompose, and it becomes nothing. We can no longer see that same body again. What is more, within every second, the particles of the elements of the body are subject to minute changes, and the body is actually being replaced or dying in its own way.
Thus, the Emptiness Nature implies Dependent Origination. Because this exists, that exists. This and that are mutually dependent. Both are empty, or illusory by themselves. This and that have forms and designations, but neither is substantial. They are constantly changing and tranforming according to internal and external factors.
Thus, the Emptiness Nature implies Dependent Origination. Because this exists, that exists. This and that are mutually dependent. Both are empty, or illusory by themselves. This and that have forms and designations, but neither is substantial. They are constantly changing and tranforming according to internal and external factors.
Although all are unreal and illusory, unfortunately, we are used to thinking everything in the world is real: we are real, and what belongs to us or is related to us is real, too. We are so attached to this mirage world that we suffer a lot when we leave it, or lose things and people that used to belong to the world. Such views, according to Buddhism, are false, and should be discarded in order for us to be liberated from all fetters of the Samsara, the cycle of birth and death. This recognition is fundamental in all Buddhist teaching and practice method. For example, Buddhist practitioners sit in meditation in order to transform their minds from ignorance (the wrong view) to wisdom (the right view), namely, to see things as they actually are. All meditation practice would not benefit one's liberation from the Samsara if one is still attached to the wrong view about "I/self" vs."others/people," "sentient beings" vs. "the saint/the Bodhisattva." That is why an understanding of No Self is closely related to Emptiness, and Nothingness. As long as a Buddhist practitioner is attached to his/her "Self," or sees it as real, s/he can hardly make any progress in spiritual development.
While Emptiness is the Nature of all phenomena, Nothingness refers to the Nature of the True Mind. The True Mind is like a clear and clean mirror. While it reflects everything, it contains nothing in itself. Huineng, the Sixth Partriarch, said:
Suchness is Nothingness (Suchness contains nothing)
How can it be contaminated?
Huike, the Fifth Partriarch, when enlightened, also confirmed:
The True Mind is free from all conditions/origination factors (It has no thought whatsoever;Chan tam vo niem; Dut bac cac duyen)
Yet it is always in full awareness. (Ro rang thuong biet)
Because the nature of the True Mind (or Suchness) is Nothingness, it is spacious and boundless, and it is capable of being anything, anywhere, at any time in its applications. For example, it could be revealed in our seeing, or hearing,etc. It can also be in the form of a beggar, or that of a millionaire. It has multiple forms and designations in the world, but it is not destructible or subject to changes caused by conditional factors. Most importantly, it is not "the permanent soul" as many may mistakenly think. Nothingness is actually the nature of the True Mind in multiple expressions --same but different, different but same. This is the Middle Way in Buddhism. It is neither nihilism (the negation of existence, or "Void"), nor eternalism (the idea that every being/existence is stable, real, and permanent). The Buddhist Middle Way is the Path Buddhist followers should take, for it leads to Wisdom and Liberation right here and now, in this very world.
Suchness is Nothingness (Suchness contains nothing)
How can it be contaminated?
Huike, the Fifth Partriarch, when enlightened, also confirmed:
The True Mind is free from all conditions/origination factors (It has no thought whatsoever;Chan tam vo niem; Dut bac cac duyen)
Yet it is always in full awareness. (Ro rang thuong biet)
Because the nature of the True Mind (or Suchness) is Nothingness, it is spacious and boundless, and it is capable of being anything, anywhere, at any time in its applications. For example, it could be revealed in our seeing, or hearing,etc. It can also be in the form of a beggar, or that of a millionaire. It has multiple forms and designations in the world, but it is not destructible or subject to changes caused by conditional factors. Most importantly, it is not "the permanent soul" as many may mistakenly think. Nothingness is actually the nature of the True Mind in multiple expressions --same but different, different but same. This is the Middle Way in Buddhism. It is neither nihilism (the negation of existence, or "Void"), nor eternalism (the idea that every being/existence is stable, real, and permanent). The Buddhist Middle Way is the Path Buddhist followers should take, for it leads to Wisdom and Liberation right here and now, in this very world.
Source:
Most Venerable Thich Thanh Tu. Dispeling Doubts about the Emptiness Nature and Nothingness. Dharma talk at Thuong Chieu Monastery on
August 17, 2000.
http://www.phatam.com/video/thich-thanh-tu/giai-nghi-ve-tanh-khong-va-chon-khong-video_e61e48970.html
The Dalai Lama. Practicing Wisdom: The Perfection of Shantideva's Bodhisattva Way. (Boston, MA: Wisdom Publications, Inc., 2005).
The Dalai Lama. Practicing Wisdom: The Perfection of Shantideva's Bodhisattva Way. (Boston, MA: Wisdom Publications, Inc., 2005).
