The Japanese and Korean term mu (Japanese: ç„¡; Korean: 무) or Chinese wú (traditional Chinese: ç„¡; simplified Chinese: æ— ) meaning "not have; without" is a key word in Buddhism, especially Zen traditions.
The word
The Chinese word wú 無 "not; nothing" was borrowed by East Asian languages, particularly the Sino-Xenic "CJKV" languages of Chinese, Japanese, Korean, and Vietnamese.
Pronunciations
The Standard Chinese pronunciation wú historically derives from (c. 7th century CE) Middle Chinese mju, (c. 3rd century CE) Late Han Chinese muÉ', and reconstructed (c. 6th century BCE) Old Chinese *ma.
Other varieties of Chinese have differing pronunciations of Chinese: 無. Compare Cantonese mou4 or mou; and Southern Min IPA: [bo˧˥] (Quanzhou) and IPA: [bə˧˥] (Zhangzhou).
The common Chinese word wú ç„¡ was adopted in the Sino-Japanese, Sino-Korean, and Sino-Vietnamese vocabularies. The Japanese kanji ç„¡ has on'yomi readings of mu or bu, and a kun'yomi (Japanese reading) of na. The Korean hanja ç„¡ is read mu (in Revised, McCuneâ€"Reischauer, and Yale romanization systems). The Vietnamese Hán-Việt pronunciation is vô or mô.
Meanings
Some English translation equivalents of wú or mu 無 are:
- "no", "not", "nothing", or "without"
- nothing, not, nothingness, un-, is not, has not, not any
- [1] Nonexistence; nonbeing; not having; a lack of, without. [2] A negative. [3] Caused to be nonexistent. [4] Impossible; lacking reason or cause. [5] Pure human awareness, prior to experience or knowledge. This meaning is used especially by the Chan school. [6] The 'original nonbeing' from which being is produced in the Daode jing.
In modern Chinese, Japanese and Korean it is commonly used in combination words as a prefix to indicate the absence of something, e.g., Chinese: æ— çº¿; pinyin: wúxià n / musen (ç„¡ç·š) / museon (ë¬´ì„ ) for "wireless". In Classical Chinese, it is an impersonal existential verb meaning "not have".
The same character is also used in Classical Chinese as prohibitive particle, though in this case it is more properly written Chinese: 毋; pinyin: wú.
Etymology
Old Chinese *ma ç„¡ is cognate with the Proto-Tibeto-Burman *ma "not". This reconstructed root is widely represented in Tibeto-Burman languages; for instance, ma means "not" in both Written Tibetan and Written Burmese.
Characters
In traditional Chinese character classification, the uncommon class of phonetic loan characters involved borrowing the character for one word to write another near-homophone. For instance, the character 其 originally depicted a ji "winnowing basket", and scribes used it as a graphic loan for qi 其 "his; her; its", which resulted in a new character ji 箕 (clarified with the bamboo radical ⺮) to specify the basket.
The character wu 無 originally meant "dance" and was later used as a graphic loan for wu "not". The earliest graphs for 無 pictured a person with outstretched arms holding something (possibly sleeves, tassels, ornaments) and represented the word wu "dance; dancer". After wu 無 "dance" was borrowed as a loan for wu "not; without", the original meaning was elucidated with the 舛 "opposite feet" at the bottom of wu 舞 "dance".
The Mu-koan
The Gateless Gate, which is a 13th-century collection of Chan or Zen kÅans, uses the word wu or mu in its title (Wumenguan or Mumonkan 無門關) and first kÅan case ("Joshu's Dog" 趙州狗å). Chinese Chan calls the word mu ç„¡ "the gate to enlightenment". The Japanese Rinzai school classifies the Mu KÅan as hosshin 発心 "resolve to attain enlightenment", that is, appropriate for beginners seeking kenshÅ "to see the Buddha-nature"'.
Case 1 of The Gateless Gate reads as follows:
The koan originally comes from the Zhaozhou Zhenji Chanshi Yulu (Chinese: 趙州真際禪師語錄), The Recorded Sayings of Zen Master Joshu, koan 132:
The Book of Serenity Chinese: 從容録; pinyin: cóngrónglù, also known as the Book of Equanimity or more formally the Hóngzhì ChánshÄ« GuÇŽnglù Chinese: å®æ™ºç¦ªå¸«å»£éŒ„, has a longer version of this koan, which adds the following to the start of the version given in the Zhaozhou Zhenji Chanshi Yulu.
Origins
In the original text, the question is used as a conventional beginning to a question-and-answer exchange (mondo). The reference is to the MahÄyÄna MahÄparinirvÄṇa SÅ«tra which says for example:
In this light, the undisclosed store of the Tathagata is proclaimed: "All beings have the Buddha-Nature".
Koan 363 in the Zhaozhou Zhenji Chanshi Yulu shares the same beginning question.
Interpretations
This koan is one of several traditionally used by Rinzai school to initiate students into Zen study, and interpretations of it vary widely.
Hakuun Yasutani of the Sanbo Kyodan maintained that
The koan is not about whether a dog does or does not have a Buddha-nature because everything is Buddha-nature, and either a positive or negative answer is absurd because there is no particular thing called Buddha-nature.
One-sided interpretation
The Japanese scholar Iriya Yoshitaka made the following comment on the two versions of the koan:
I have held doubts for some time even with regard to the way the so-called "Chao-chou's Word No" has been previously dealt with. To the question "Does a dog have the Buddha-nature?", on the one hand Monk Chao-chou replied affirmatively, but on the other hand he replied negatively. However, Zen adherents in Japan have rendered the koan exclusively in terms of his negative response, and completely ignored the affirmative one. Moreover, it has been the custom from the outset to reject the affirmative response as superficial compared to the negative one. It seems that the Wu-men kuan is responsible for this peculiarity.
A similar critique has been given by Steven Heine:
The common approach espoused [...] emphasizes a particular understanding of the role of the koan based on the “head-word†or “critical phrase†method developed by the prominent twelfth century Chinese master, Daie. This approach takes the “Mu†response in a non-literal way to express a transcendental negation that becomes the topic of an intensive contemplative experience, during which any and all thoughts or uses of reason and words are to be cut off and discarded for good rather than investigated for their expressive nuances and ramifications. Yet, historical studies demonstrate quite persuasively that an overemphasis on this single approach to one version of the kÅan is somewhat misleading.
"Unasking" the question
The term is often used or translated to mean that the question itself must be "unasked": no answer can exist in the terms provided. Zhaozhou's answer, which literally means that dogs do not have Buddha nature, has been interpreted by Robert Pirsig and Douglas Hofstadter to mean that such categorical thinking is a delusion, that yes and no are both correct and incorrect.
In popular culture
In Robert M. Pirsig's 1974 novel Zen and the Art of Motorcycle Maintenance, mu is translated as "no thing", saying that it meant "unask the question". He offered the example of a computer circuit using the binary numeral system, in effect using mu to represent high impedance:
For example, it's stated over and over again that computer circuits exhibit only two states, a voltage for "one" and a voltage for "zero." That's silly! Any computer-electronics technician knows otherwise. Try to find a voltage representing one or zero when the power is off! The circuits are in a mu state.
The word features prominently with a similar meaning in Douglas Hofstadter's 1979 book, Gödel, Escher, Bach. It is used fancifully in discussions of symbolic logic, particularly Gödel's incompleteness theorems, to indicate a question whose "answer" is to
- un-ask the question,
- indicate the question is fundamentally flawed, or
- reject the premise that a dualistic answer can or will be given.
"Mu" may be used similarly to "N/A" or "not applicable," a term often used to indicate the question cannot be answered because the conditions of the question do not match the reality. A layperson's example of this concept is often invoked by the loaded question "Have you stopped beating your wife?", to which "mu" would be the only respectable response.
Because of this meaning, programming language Perl 6 uses "Mu" for the root of its type hierarchy.
See also
- Ma (negative space)
- Many-valued logic
- Not even wrong
- Wronger than wrong
- Wu wei, a term in Chinese philosophy
References
Sources
- Day, Stacey B. (1997). Man and Mu: The Cradle of Becoming and Unbecoming: Desiderata For Human Science. New York: International Foundation for Biosocial Development and Human Health. ISBNÂ 0-934314-00-4. OCLCÂ 45243608.Â
External links
- Four myths about Zen Buddhism’s "Mu Koan", Steven Heine
- The Koan Mu, John Tarrant