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??nyat?

  (Redirected from Shoonya)
"Sunyata" redirects here. For other uses, see Sunyata (disambiguation).

??nyat? (Sanskrit; Pali: suññat?), pronounced ‘shoonyataa’, translated into English most often as emptiness and sometimes voidness, is a Buddhist concept which has multiple meanings depending on its doctrinal context. It is either an ontological feature of reality, a meditation state, or a phenomenological analysis of experience.

Translations of
??nyat?
English emptiness, voidness, openness, thusness, etc.
Pali Suññat?
(Dev: ???????)
Sanskrit ??nyat?
(Dev: ???????)
Bengali ???????
(Shunnôta)
Burmese thone nya ta, ????
Chinese ?
(Pinyin: K?ng)
Japanese ?
(r?maji: K?)
Khmer ???????
(Sonnhata)
Korean ??(??)
(RR: gong-seong)
Mongolian ??????
Tibetan ???????????
(Wylie: stong-pa nyid
THL: tongpa nyi)
Vietnamese Không ?(?)
Glossary of Buddhism

In Theravada Buddhism, suññat? often refers to the not-self (P?li: anatt?, Sanskrit: an?tman) nature of the five aggregates of experience and the six sense spheres. Suññat? is also often used to refer to a meditative state or experience.

In Mahayana, Sunyata refers to the tenet that "all things are empty of intrinsic existence and nature," but may also refer to the Buddha-nature teachings and primordial or empty awareness, as in Dzogchen and Shentong.

Contents

Etymology

"??nyat?" (Sanskrit) is usually translated as "devoidness," "emptiness," "hollow, hollowness," "voidness." It is the noun form of the adjective ??nya or ?h?nya, plus -t?:

  • ??nya means "zero," "nothing," "empty" or "void". ??nya comes from the root ?vi, meaning "hollow".
  • -t? means "-ness";

Development of the concept

Over time, many different philosophical schools or tenet-systems (Sanskrit: siddh?nta) have developed within Buddhism in an effort to explain the exact philosophical meaning of emptiness.

After the Buddha, emptiness was further developed by the Abhidharma schools, N?g?rjuna and the M?dhyamaka school, an early Mah?y?na school. Emptiness ("positively" interpreted) is also an important element of the Buddha nature literature, which played a formative role in the evolution of subsequent Mah?y?na doctrine and practice.

Early Buddhism

Main article: Presectarian Buddhism

P?li Nik?yas

 
A simile from the Pali scriptures (SN 22.95) compares form and feelings with foam and bubbles.
See also: Sati (Buddhism)

The Pali canon uses the term emptiness in three ways: "(1) as a meditative dwelling, (2) as an attribute of objects, and (3) as a type of awareness-release."

Emptiness of dhammas

According to Bhikkhu Analayo:

In the P?li discourses the adjective suñña occurs with a much higher frequency than the corresponding noun suññat?. This is not a matter of mere philological interest, but points to an emphasis in early Buddhism on qualifying phenomena as 'being empty' rather than on an abstract state of empty-'ness'."

One example of this usage is in the phena sutta, which states that on close inspection, each of the five aggregates are seen as being vain, void and unsubstantial, like a lump of foam .

The Suñña Sutta, part of the P?li canon, relates that the monk ?nanda, Buddha's attendant asked,

It is said that the world is empty, the world is empty, lord. In what respect is it said that the world is empty?" The Buddha replied, "Insofar as it is empty of a self or of anything pertaining to a self: Thus it is said, ?nanda, that the world is empty.

According to Thanissaro Bhikku:

Emptiness as a quality of dharmas, in the early canons, means simply that one cannot identify them as one's own self or having anything pertaining to one's own self ... Emptiness as a mental state, in the early canons, means a mode of perception in which one neither adds anything to nor takes anything away from what is present, noting simply, "There is this." This mode is achieved through a process of intense concentration, coupled with the insight that notes more and more subtle levels of the presence and absence of disturbance (see MN 121).

Meditative state

Emptiness as a meditative state is said to be reached when "not attending to any themes, he enters & remains in internal emptiness" (MN 122). This meditative dwelling is developed through the "four formless states" of meditation or Ar?pajh?nas and then through "themeless concentration of awareness."

The C?lasuññata-sutta (MN III 104) and the Mah?suññata-sutta (MN III 109) outline how a monk can "dwell in emptiness" through a gradual step by step mental cultivation process, they both stress the importance of the impermanence of mental states and the absence of a self.

In the K?mabhu Sutta S IV.293, it is explained that a bhikkhu can experience a trancelike contemplation in which perception and feeling cease. When he emerges from this state, he recounts three types of "contact" (phasso):

The meaning of emptiness as contemplated here is explained at M I.297 and S IV.296-97 as the "emancipation of the mind by emptiness" (suññat? cetovimutti) being consequent upon the realization that "this world is empty of self or anything pertaining to self" (suññam ida? attena v? attaniyena v?).

The term "emptiness" (suññat?) is also used in two suttas in the Majjhima Nik?ya, in the context of a progression of mental states. The texts refer to each state's emptiness of the one below.

Chinese ?gamas

Some of the Sarv?stiv?din Agama sutras (extant in Chinese) which have emptiness as a theme include Samyukta Agama 335 - Param?rtha-?unyat?-s?tra (Sutra on ultimate emptiness) and Samyukta Agama 297 - Mah?-?unyat?-dharma-pary?ya (Greater discourse on emptiness). These sutras have no parallel Pali suttas. These sutras associate emptiness with dependent origination, which shows that this relation of the two terms was already established in pre-Nagarjuna sources. The sutra on great emptiness states:

"What is the Dharma Discourse on Great Emptiness? It is this— ‘When this exists, that exists; when this arises, that arises.’"

The phrase "when this exists..." is a common gloss on dependent origination. Sarv?stiv?din Agamas also speak of a certain emptiness samadhi (??nyat?sam?dhi) as well as stating that all dharmas are "classified as conventional".

Mun-Keat Choong and Yin Shun have both published studies on the various uses of emptiness in the Early Buddhist Texts (Pali Canon and Chinese Agamas). Choong has also published a collection of translations of Agama sutras from the Chinese on the topic of emptiness.

Early Buddhist schools and Abhidharma

Many of the early Buddhist schools featured sunyata as an important part of their teachings.

The Sarvastivadin school's Abhidharma texts like the Dharmaskandhap?da ??stra, and the later Mah?vibh??a also take up the theme of emptiness vis a vis dependent origination as found in the Agamas.

Schools such as the Mah?s??ghika Prajñaptiv?dins as well as many of the Sthavira schools (except the Pudgalavada) held that all dharmas were empty (dharma ??nyat?). This can be seen in the early Theravada Abhidhamma texts such as the Patisambhidamagga which also speak of the emptiness of the five aggregates and of svabhava as being "empty of essential nature". The Theravada Kathavatthu also argues against the idea that emptiness is unconditioned.

One of the main themes of Harivarman's Tattvasiddhi-??stra (3rd-4th century) is dharma-??nyat?, the emptiness of phenomena.

Theravada

Theravada Buddhists generally take the view espoused in the Pali canon, that emptiness is merely the not-self nature of the five aggregates as well as a mode of perception which is "empty of the presuppositions we usually add to experience to make sense of it" - especially that of unchanging selfhood. Therefore, some Theravadan teachers like Thanissaro Bhikku hold that emptiness is not so much a metaphysical view, as it is a strategic mode of acting and of seeing the world which leads to liberation:

The idea of emptiness as lack of inherent existence has very little to do with what the Buddha himself said about emptiness. His teachings on emptiness — as reported in the earliest Buddhist texts, the Pali Canon — deal directly with actions and their results, with issues of pleasure and pain. To understand and experience emptiness in line with these teachings requires not philosophical sophistication, but a personal integrity willing to admit the actual motivations behind your actions and the actual benefits and harm they cause.

Some Theravadins such as David Kalupahana, see Nagarjuna's view of emptiness as compatible with the Pali Canon. In his analysis of the Mulamadhyamikakarika, Kalupahana sees Nagarjuna's argument as rooted in the Kacc?nagotta Sutta (which Nagarjuna cites by name). Kalupahana states that Nagarjuna's major goal was to discredit heterodox views of Svabhava (own-nature) held by the Sarvastivadins and establish the non-substantiality of all dharmas. According to Peter Harvey, the Abhidhamma theory of the Theravadins is not based on the kind of Svabhava that Nagarjuna was critiquing: "They are dhammas because they are upheld by conditions or they are upheld according to their own nature' (Asl.39). Here 'own-nature' would mean characteristic nature, which is not something inherent in a dhamma as a separate ultimate reality, but arise due to the supporting conditions both of other dhammas and previous occurrences of that dhamma. This is of significance as it makes the Mahayana critique of the Sarvastivadin's notion of own-nature largely irrelevant to the Theravada."

Emptiness as an approach to meditation is seen as a state in which one is "empty of disturbance." This form of meditation is one in which the meditator becomes concentrated and focuses on the absence or presence of disturbances in their mind, if they find a disturbance they notice it and allow it drop away, this leads to deeper states of calmness. Emptiness is also seen as a way to look at sense experience that does not identify with the "I-making" and "my-making" process of the mind. As a form of meditation, this is developed by perceiving the six sense spheres and their objects as empty of any self, this leads to a formless jhana of nothingness and a state of equanimity.

According to Gil Fronsdal: "Emptiness is as important in the Theravada tradition as it is in the Mahayana. From the earliest times, Theravada Buddhism has viewed emptiness as one of the important doors to liberation." Mathew Kosuta sees the Abhidhamma teachings of the modern Thai teacher Ajaan Sujin Boriharnwanaket as being very similar to the Mahayana emptiness view.

Mahayana Buddhism

Prajna-paramita Sutras

Main article: Perfection of Wisdom

The Prajna-paramita (Perfection of Wisdom) Sutras taught that all entities, including dharmas, are only conceptual existents or constructs.

Though we perceive a world of concrete and discrete objects, these objects are "empty" of the identity imputed by their designated labels. The Heart sutra, a text from the prajnaparamita-sutras, articulates this in the following saying in which the five skandhas are said to be "empty":

Form is emptiness, emptiness is form
Emptiness is not separate from form, form is not separate from emptiness
Whatever is form is emptiness, whatever is emptiness is form.

M?dhyamaka

Main article: Madhyamaka
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