Great Song Dynasty Writer

Chapter 311 Emptiness is also a manifestation of consciousness.

Qi Song stopped turning the prayer beads in his hand, and his fingertips turned slightly white.

He moved his lips a few times, as if he wanted to say something, to refute, to rebuke the young scholar's "arrogance," and to reiterate the transcendence and absoluteness of "emptiness."

But every time he tried to speak, Lu Beigu's interrogation, which was like a series of lassos, would instantly entangle him like invisible shackles, making it impossible for him to find any breakthrough that was convincing enough or self-consistent with his proud eloquence!
His fundamental beliefs of "dependent origination and emptiness" and "all phenomena are consciousness-only" were, at this moment, pushed by Lu Beigu to the brink of self-denial in an extremely sharp way.

If Qisong insists that the "emptiness" he has realized through his mind is beyond all causes and conditions, and is neither form nor name, then he is denying the core of his belief that "all phenomena arise and cease due to causes and conditions".

If Qisong admits that the "emptiness" he has realized through his mind is also inseparable from causes and conditions and is a phenomenon produced by his mind, then the sacredness and ultimate nature of this "emptiness" will collapse. What essential difference is there between this and the "qi," "image," and "force" that he denies? Furthermore, isn't the "enlightenment" that he pursued and taught others throughout his life just another kind of illusory attachment?

In fact, the reason why Qisong presented this fatal paradox was...

Essentially, it lies in the fact that "emptiness" cannot be empirically verified.

In Zen Buddhist theory, there are two kinds of emptiness.

One explanation is called emptiness, which refers to the fact that all things in the world arise from the combination of various causes and conditions, change in an instant without ceasing, and will eventually perish. This is the explanation that Qi Song used to analyze the ascent of a hot air balloon.

Another concept is emptiness, also known as true emptiness, which refers to the ultimate source that can produce all things. Zen Buddhism believes that true emptiness is the real existence, containing immeasurable virtues and energy that can produce all things. Therefore, true emptiness itself is not actually empty.

This "emptiness" or "vacuum" is, in a philosophical sense, no different in essence from Zhang Zai's "qi" or Aristotle's "ether".

However, if no one can prove it, it also means that no one can disprove it. This is not really a paradox, because everyone only has this one concept.

The problem is that Zhang Zai's concept of "qi" has evolved from a grand, abstract concept to the stage of "pure and turbid qi," and he has used the example of a hot air balloon rising to prove that there is indeed a "pure yang qi" that can make objects rise, which is hot air; and a "turbid yin qi" that can make objects fall, which is cold air.

This is troublesome!
Zhang Zai was able to prove the material existence of "qi," while Qi Song could not prove the existence of "emptiness." He could only say that "emptiness" did exist.

However, Lu Beigu directly pointed out that the concept of "emptiness" that Qisong comprehended itself was generated by his consciousness.

Therefore, Qisong could never truly comprehend "emptiness," nor could he demonstrate "emptiness" to others.

If Qisong were to argue from a purely conceptual standpoint, it would circle back to the self-imposed trap of "dependent origination and emptiness" and "all phenomena are consciousness-only." In such a case where the opponent has already proven himself, the original theory of "emptiness and existence" would become significantly less persuasive.

However, Qi Song could not produce any concrete evidence.

Zhang Zai hadn't thought this through before. In fact, he didn't need to force the other party to acknowledge the existence of "qi". He only needed to adopt the attitude of "I have already proven the existence of qi. Whether you acknowledge it or not is irrelevant. But now it's your turn to prove the existence of emptiness".

It is far more shrewd to let the other party prove their own innocence than to prove it yourself and then demand that the other party acknowledge it.

Lu Beigu and Shen Kuo helped Zhang Zai create a hot air balloon, which was evidence to prove the existence of "pure and turbid air," thus putting Zhang Zai in an unassailable position in this debate.

At the very least, I can prove my point of view. Whether you acknowledge it or not is your business. But if you can't prove your point of view at all, then the difference in quality is obvious.

Therefore, Lu Beigu's words were not simply a debate on principles, but a fatal blow that directly targeted the opponent's theoretical foundation and logical consistency!
Inside the Zhenru Hall, a deathly silence, even more suffocating than when Zhang Zai had been silent before, fell.

Zen Master Qisong slowly closed his eyes, as if trying to shut out all the noise from the outside world. The muscles on his face seemed to twitch slightly, an outward manifestation of the great turmoil within him.

Time slipped away little by little in the agonizing silence.

Finally, he let out a long, almost inaudible sigh, a sigh that contained a very complex meaning.

"Your words are sharp and incisive, pointing directly to emptiness itself. May I ask, do you perhaps have a method to 'investigate' this 'emptiness' in your heart? If we follow the Confucian doctrine of investigating things, how should we view this 'emptiness as a phenomenon arising from consciousness'? How can we attain knowledge of it?"

Qi Song's voice remained steady, but he gently pushed the difficult question back.

Since you question the transcendental emptiness, do you have an empirical method to prove it?
I have to say, ginger is still spicy.

Qi Song still avoided the problem of proving himself, and instead asked Lu Beigu to prove it.

This is almost impossible, because no one has ever been able to prove it.

The hall fell silent again, and all eyes were once again focused on Lu Beigu.

Lu Beigu remained calm and composed, even a slight smile playing on his lips, as if he had anticipated this question.

“The Zen Master’s question is exactly what I was thinking. Recently, while investigating things, I accidentally learned a little trick that may allow me to glimpse some of the mysteries. Perhaps the principle of the interaction between mind and matter can prove that ‘emptiness is also a phenomenon produced by consciousness.’”

Upon hearing this, everyone in the room was shocked, wondering what he was up to.

Lu Beigu then turned to Shen Kuo: "Brother Cunzhong, may I borrow the copper box you carry with you?"

Shen Kuo smiled and immediately took out a palm-sized, rather exquisite brass box from his pocket. In addition, Lu Beigu had asked him to prepare a lot of other things over the past two days, which he was carrying with him for use.

Lu Beigu took the brass box and, amidst the curious gazes of the crowd, calmly walked to an empty scripture table on the side of the hall.

He asked a young novice monk to fetch a bright oil lamp and also found a piece of cardboard.

Lu Beigu then had the young novice monk borrow a hairpin from a bystander and then pierce two extremely fine parallel slits into the cardboard.

The entire process did not involve Lu Beigu.

Lu Beigu then opened the bronze box, revealing a cleverly designed set of small lenses inside.

He assembled the crystal lens, then placed the cardboard with double slits in front of the lamp, adjusted the angle so that the light could pass through the slits, then through the lens, and finally be projected onto the white wall opposite.

The process, though somewhat cumbersome, was clearly organized.

The hall was completely silent. Everyone held their breath as they watched this unprecedented demonstration of "investigating things," wondering what the purpose of this action was.

(End of this chapter)