The Cave of True Darkness

The temple I was aiming for was on a high plateau, quite a climb from the mountain gate.
Proceeding further, one reaches the unexplored Okusengoku Gorge. The sheer cliffs continue for several kilometers up to the prefectural border.
The plaque hanging on the main gate in front was inscribed with the temple name, "Zuitō-ji." It was founded in 1305 (the third year of the Kaigen era). It stands in the deep mountains of Shikoku, as if protected by natural trees such as cedars and zelkovas that are five or six hundred years old.
The grounds of a head temple of this rank truly evoke the spiritual atmosphere of an ancient temple. The main hall housed the principal image, a seated statue of Shakyamuni Buddha, and a statue of Avalokiteshvara Bodhisattva.
After completing simple procedures at the temple office, I was guided into a room that looked like a training room in the back. There were not that many participants. As I sat down in an empty seat, a large sheet of paper posted on the wall in front caught my eye.
"The Heart Sutra — The Teaching of 'Emptiness'"
It was written in ink. It seemed to be the title of today's lecture.
Among the materials handed out at the entrance was a text of the "Heart Sutra" with furigana over every character.
"Why don't you try participating? Think of it as being deceived. It will surely be an encouragement."
I remembered the friend who had strongly recommended it to me.
—Encouragement? To say it will be a help, what could they have sensed about me?
"It's a lecture and a Zen meditation session, but it will definitely be a help to you right now."
—What could they be misunderstanding?
One corner of my mouth lifted involuntarily.

"Thank you for waiting."
At the appointed time, several young monks in samue work clothes entered from the direction of the main hall.
"Since everyone here is a first-timer today, we will first have you enter the cave without any preconceptions."
The lead monk, wearing a different colored samue, announced while rubbing his hands together.
"The interior is in total darkness, and you cannot see anything. You will go through one circuit relying only on the handrail attached to the wall.
I do not mean to threaten you, but I will confirm once more. Those with underlying medical conditions, disabilities, or pathological distress in enclosed or dark spaces may not enter the cave. Everyone stated there were no issues on the pre-declaration form, but is that correct? ...It seems there are no issues.
It is a lava cave formed by a volcanic lava flow, and although there are some undulations, it is circular like a railway tunnel and is safe. Just in case, please wear the helmet and work gloves we provided at the entrance. It is just under 50 meters in total length. It is quite something. Oh, I said too much.
You may leave your luggage here. Please take your valuables with you. However, if you drop them inside the cave, we cannot return them on the same day. Please be careful. If you are worried, please let us know in advance.
Now, we will guide you one by one, starting from the front row, keeping a distance. Private conversation is strictly prohibited."

...The inside of the cave is complete darkness. I walk fearfully through the true darkness.
My hands reach out unconsciously. If I don't have them extended, I cannot take a single step forward. My body has taken a defensive posture on its own.
Although I am told the footing and walls are prepared, I cannot find the courage to let go of the handrail.
I have my eyes wide open, but I see nothing. Even if I hold my hand in front of my eyes, I cannot perceive it. I don't even have the sensation of looking at darkness. There is no sense of distance or perspective. I am immersed in darkness, and even though my vision is functioning, nothing is reflected even when I blink. It is a sensation of a different space that I am experiencing for the first time in my life.
It is complete, perfect darkness. True darkness is something that cannot be seen, touched, or, of course, heard, nor can its depth be measured.
I feel a strange emotion.
How lightly I have used words like pitch-black or abyss. The darkness I had experienced until now was just dimness, not true darkness.
I remembered Motojirō Kajii's short story, "Picture Scroll of Darkness."
"Darkness! In it, we cannot see anything. A deeper darkness is always approaching us from all sides with constant waves, moment by moment. In such a state, we cannot even think. How could we step into a place where we don't know what exists? Of course, we have no choice but to shuffle forward. But that is a step filled with feelings of agony, anxiety, and fear. To resolutely take that step, we would have to call upon the devil. Stepping on thistles with bare feet! We must have that passion for despair. ..."

"Darkness" has been used as the opposite of "light." In mythology and religion, it is positioned as a symbol of fortune and misfortune, good and evil. This is also true in Buddhist temples, where "darkness" signifies hell and "light" signifies paradise. It is positioned and meant as the hell of the dark world and the Pure Land of the light world. In this temple, too, a painting of hell was displayed at the entrance of the cave. Presumably, a painting of the Pure Land should be displayed somewhere at the exit.
As I continued, memories of my early childhood surfaced.
When I was left alone to sleep in a six-tatami room of an old folk house, once I woke up in the middle of the night, I was so afraid of the darkness that I couldn't easily fall back asleep. What was I so afraid of? Was it that the white clothes on the coat rack standing by the wall looked like an evil spirit, or did the knots in the ceiling boards look like the eyes of a monster? I cannot confirm it now.
In the face of complete, absolute darkness where not even a faint light shines, there is only bottomless fear and despair. Without the pale light of the moon, the glow of streetlights, or the lights of houses, I cannot feel even a shred of peace.
As I followed the path, going up and down, turning right and left, as if mocking such thoughts, feelings of relief and tranquility emerged. Something warm and relaxed flowed in. An illusion occurred as if my own body was being carried inside the belly or intestines of the Buddha...
Fifty meters is indeed long. No matter how far I go, I cannot reach the exit. The feelings of relief and tranquility vanished in an instant, and my usual, familiar, clever consciousness rose up. It is too long. Anxiety about whether I can reach the end crosses my mind.
—Don't think about anything, accept everything...
Eventually, light came into view. A feeling of relief that I had finally reached the exit shone through.
A sense of relief and tranquility, completely different from the one born in the cave of true darkness, welled up. As if my small body had become an absorbent, it was filled with an overflowing, refreshing sense of liberation.
As I became accustomed to the outside light, a world of green leaves overflowing with vitality spread out before my eyes.
Sure enough, a painting imagining the "Pure Land" was displayed in a conspicuous place near the exit.

　　　　　　　　*

Returning to the training room, I confirmed that more than a dozen people were still inside the cave. I would have to wait for all participants to gather. I understood why this Zuitō-ji Zen meditation session was by reservation only.
Once it was confirmed that everyone had returned, the time for the start of the "lecture" by the head priest, Ryōkei Rōshi, was announced. While I was immersed in the impressions and emotions of the true darkness I had just experienced while drinking the green tea served in the training room, time passed in an instant, and I did not feel that I had been kept waiting for very long.
At the announced time, Ryōkei Rōshi, dressed in a yellowish-green samue, stood on the lecture platform.

How was the pitch-black cave? What kind of impression did you have?
I hear that everyone here is a first-timer. I imagine you wondered why you were made to walk through a pitch-black cave.
Until now, there have been people who had shocking experiences that even surprised us, such as "I was moved" or "I was awakened," but most of you probably wondered, "Why?" or "What for?"
To reveal the secret, the purpose was to have you experience the extraordinary.
Even on a dark night, there is moonlight, the twinkling of stars, or some kind of light. There is no such thing as pitch-black, complete darkness in daily life. We have become accustomed to such an environment.
"Getting used to" something is actually a terrifying thing; no matter what environment humans are placed in, by "getting used to it," they can become infinitely unaware and insensitive. By "getting used to it," you stop thinking and stop feeling. There is no progress or growth.
If you were able to feel something extraordinary, even a little, through the cave experience in pitch darkness, or if you were able to notice something, I would be happy.
From now on, I would like you to stop for a moment in your daily life and look inward. I hope you will look into your own inner self and check if you have become too accustomed to things.
Now, the introduction has been long, but today is a talk about the "Heart Sutra."
First of all, what is the "Heart Sutra" in the first place? I believe many of you already know, but I will talk about it again.
The formal name is the "Prajñāpāramitā Hṛdaya Sūtra," and it is a scripture written in ancient Indian Sanskrit that records the teachings that Shakyamuni, the founder of Buddhism, preached to his disciple Shariputra. The author is unknown.
In the first place, Shakyamuni did not leave behind any scriptures. Everything is oral tradition.
The one translated into Chinese by the Chinese translator monk Xuanzang (602–664) is the "Buddha-spoken Mahāprajñāpāramitā Hṛdaya Sūtra" that is widely circulated today.
It is chanted in sects that uphold "self-power enlightenment" and "self-power vow," but please listen to my personal interpretation while looking at the materials in your hands.

Buddha-spoken Mahāprajñāpāramitā Hṛdaya Sūtra
　Bussetsu Maka Hannya Haramitta Shingyō (Author's note: The reading can be easily searched, so I will omit it below).

The great "teaching for attaining enlightenment through wisdom and practical action" preached by Shakyamuni.
I imagine you might have a somewhat "hmm" impression from the title.
You don't have to try to understand it forcibly; it's fine to just let it wash over you for now.

Avalokiteshvara Bodhisattva, when practicing the deep Prajñāpāramitā, perceived that the five skandhas were all empty, and was saved from all suffering and distress.

Avalokiteshvara Bodhisattva (Kannon Bodhisattva), through the complete Pāramitā (practical action) of Prajñā (wisdom), perceived that the five skandhas—that is, the five constituent elements of the human body, as well as sensation, consciousness, memory, and will—are all "empty," having no substance, and by attaining that enlightenment, was released from all suffering and distress.
The six Pāramitās, or the six practical actions, are giving, keeping precepts, patience, diligence, meditation, and wisdom. Kannon Bodhisattva reached the state of enlightenment through these practical actions.

Shariputra, form is not different from emptiness, emptiness is not different from form. Form is emptiness, emptiness is form. Sensation, perception, mental formation, and consciousness are also like this.

"Shariputra" is one of Shakyamuni's ten great disciples. He is calling out to him.
"Listen. Form is not different from emptiness. Also, emptiness is not different from form," he preaches. Things with form have no substance, and the fact that they have no substance is also a form, that is, they have no substance.
All human mental functions are also the same, he says.
I am aware that there are those who have a mistaken, shallow interpretation of this "form is emptiness" and are justifying and affirming their own actions and feeling at ease, but I wonder if Shakyamuni himself would be quite surprised if he heard that.
Laughter spills from some of the participants.

"Form" is not just "color." It is all things that have form. It is not just things that can be seen with the eyes, but things that cannot be seen, and things that people can perceive, be conscious of, and recognize are also "form."
I think it is easy to understand if you replace "form" with "existence" and "emptiness" with "non-existence." "Existence" is "non-existence," and "non-existence" is "existence." In other words, "things that exist" do not exist, and "things that do not exist" also exist, and do not exist. ...
When I first entered the priesthood, in my impatience to somehow understand and master the teaching of "emptiness," I had the experience of being overheard by a senior monk while I was sweeping the temple grounds, muttering "Existence-non-existence, existence-non-existence... Non-existence-existence, non-existence-existence..." and being laughed at with hands pressed together in prayer.
It means that all things are "empty," that they have no substance, and that they cannot be grasped. Because they have no substance and cannot be grasped, it means that things that can be seen, things that cannot be seen, things that can be recognized, and things that cannot be recognized, all do not exist.
………………

Shariputra, these are the empty characteristics of all phenomena. No birth, no death, no defilement, no purity, no increase, no decrease. Therefore, in emptiness, there is no form, no sensation, perception, mental formation, or consciousness.

"Shariputra. Thus, all things and phenomena in this world are 'empty' and have no substance." Because there is no substance, there is no "birth" or "death." ...
The talk continues while he writes these single-character kanji on the whiteboard with a marker pen.

There is no "defilement" or "purity." There is no "increase" or "decrease." Therefore, there is no human body, and there are no mental functions.
It means that joy, anger, sorrow, and pleasure are also things without substance that cannot be grasped, so you should not be trapped by them, and they are not things to be trapped by.
………………

No eye, ear, nose, tongue, body, or mind. No form, sound, smell, taste, touch, or object of mind. No realm of eyes, up to no realm of consciousness. No ignorance, and also no end of ignorance. Up to no old age and death, and also no end of old age and death. No suffering, accumulation, cessation, or path. No wisdom and also no attainment. Because there is nothing to attain.

There is no eye, ear, nose, tongue, body, or mind. There is no form, sound, smell, taste, touch, or sensation.
There is no realm of consciousness and no realm of the unconscious. There is no "ignorance" and no "end of ignorance."
Furthermore, there is no "old age" or "death," and no "end of old age and death." There is no "suffering," "desire," or "method to extinguish them." There is no "wisdom" or "attainment."
It is a list of "no, no, no," but this is the essence of the "emptiness" teaching of the "Heart Sutra." By experiencing and perceiving this through practical action, one reaches the highest state and opens up great enlightenment.

After that, the Rōshi's insights on "birth," "old age," "sickness," and "death" were explained, and stories of his own experiences from his youth were told in a funny way for a while.

...This is a description and conclusion of the "great teaching" that would be enough to end the lecture here, but shall we go a little further?

The Bodhisattva, by relying on the Prajnaparamita,
has no hindrances in their heart. Because there are no hindrances, there is no fear.
Far removed from all delusive dreams, they reach ultimate Nirvana.
All Buddhas of the three times, by relying on the Prajnaparamita,
attain Anuttara-samyak-sambodhi.

Those who seek to open their enlightenment reach Nirvana without fear or confusion because their hearts are free from attachments.
The Buddhas of the past, present, and future have reached Nirvana through such practices.

Therefore, know that the Prajnaparamita
is the great spiritual mantra, is the great bright mantra,
is the supreme mantra, is the unequaled mantra.
It can remove all suffering; it is true and not false.
Therefore, proclaim the Prajnaparamita mantra.

I spoke about the title of this sutra at the beginning, and the title itself already clearly expressed this 'great teaching'.
The idea that 'one can attain enlightenment through the practice of aiming for the perfection of wisdom' is the supreme, incomparable mantra, and a mantra is, in other words, a profound and great word of truth, reality, prayer, miracle, and faith.

Thus, the mantra is proclaimed:
Gate, gate, paragate, parasamgate,
Bodhi svaha.

The end is concluded with a prayer-like mantra, using phonetic transcriptions where ancient Indian Sanskrit sounds were directly assigned to Chinese characters.
Shall I introduce the sounds of the Sanskrit? However, since I am not an ancient Indian, I suspect my pronunciation might be questionable.
“Gaate, gaate,
paaraagaate, paaraasangaate,
bodheesvaahaa.”
Master Xuanzang is truly formidable. ...

Amidst the applause of all the participants, Master Ryokei pressed his palms together, bowed, and left the room.

“From here, we will move to the main hall and chant the 'Heart Sutra' in front of the principal image. We will repeat it until it resonates with you. How many times we will chant today is something only the Buddha knows.”
He invited laughter from everyone.
While waiting in the main hall, Master Ryokei, dressed in purple robes, entered followed by a young monk in black robes.
I felt a sense of sublimity from the Master's solemn and dignified demeanor and presence in the officiant's seat. The main hall was filled with energy. A bell was struck, and its sound heightened our concentration.
The solemn and resonant chanting began.

The Heart of the Great Perfection of Wisdom Sutra as spoken by the Buddha
When the Bodhisattva Avalokiteshvara was practicing the deep Prajnaparamita,
he perceived that the five skandhas were all empty, and he overcame all suffering and distress.
Shariputra, form is not different from emptiness, emptiness is not different from form.
Form is emptiness, emptiness is form.
The same is true for feelings, perceptions, mental formations, and consciousness.
Shariputra, all phenomena are marked by emptiness.
They are not born, not destroyed, not defiled, not pure, not increasing, not decreasing.
Therefore, in emptiness, there is no form, no feelings, perceptions, mental formations, or consciousness.
There is no eye, ear, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or phenomena.
There is no realm of eyes, up to and including no realm of consciousness.
There is no ignorance, and also no end of ignorance.
Up to and including no old age and death, and also no end of old age and death.
There is no suffering, no cause of suffering, no cessation of suffering, no path; no wisdom and also no attainment, because there is nothing to attain.
The Bodhisattva, by relying on the Prajnaparamita,
has no hindrances in their heart. Because there are no hindrances, there is no fear.
Far removed from all delusive dreams, they reach ultimate Nirvana.
All Buddhas of the three times, by relying on the Prajnaparamita,
attain Anuttara-samyak-sambodhi.
Therefore, know that the Prajnaparamita
is the great spiritual mantra, is the great bright mantra,
is the supreme mantra, is the unequaled mantra.
It can remove all suffering; it is true and not false.
Therefore, proclaim the Prajnaparamita mantra.
Thus, the mantra is proclaimed:
Gate, gate, paragate, parasamgate,
Bodhi svaha.
Heart Sutra
Without a pause, we returned to the beginning, and the chanting continued...

Even after the chanting ended and the Master and the monks left the main hall, the sound of the chanting continued to echo within me.

＊

When I left the main gate of Zuitou-ji Temple and walked down the approach for a little while, I looked back and saw a vermilion streak of cloud, as if brushed onto the pale light-blue canvas of the western sky.
After the chanting in the main hall ended, all the participants moved to the Zazen hall, where each of us sat in our own style of Zazen facing the wall in the dimly lit, serene room. Every time I received the keisaku (warning stick), I felt my concentration deepen and my spirit purified.
…I open my eyes, but I see nothing. Nothing is reflected. Nothing can be perceived. True darkness is something that cannot be seen, touched, heard, or measured for depth. Even concepts do not exist. There is no room for consciousness to intervene. It is truly 'nothingness' and 'emptiness'.
The Master's lecture on the philosophy of 'emptiness' in the 'Heart Sutra' descended into me just as it was, without any obstruction or resistance. It resonated with me.
—When you determine that all things and all phenomena are 'empty' and lack substance, your heart becomes light. For one instant, you can think that way.
If attachments and fixations disappear, you will no longer worry about trivial matters. You can live your days freely, with a liberated body and mind...

I felt refreshed. I was grateful to the friend who had strongly recommended this 'Zuitou-ji Zen Retreat'.
I truly hoped to step into that cave of true darkness again, and while wishing for my worldly desires to lighten even a little, I wanted to experience the 'emptiness' taught by the 'Heart Sutra' once more.

The cited classical Chinese text of the sutra is the 'Heart of the Great Perfection of Wisdom Sutra as spoken by the Buddha,' translated by the Tang Dynasty Tripitaka Master Xuanzang (649 AD). The translation is my own free interpretation, referring to various circulating commentaries and interpretations.
The cover photo is of the largest wooden Great Buddha in Japan (Fukuoka Daibutsu), located at Tocho-ji Temple, the first sacred site founded by Kobo Daishi Kukai. The experience of the 'Hell and Paradise Tour,' a dark passage built under the pedestal, was the motivation for writing this short story.