In the process of learning and contemplation, one must proceed step by step. This process consists of four major stages, known as the Four Stages of Madhyamaka Practice. Each stage requires corresponding practice and experiential realization.
Stage One: Determining All Phenomena to Be Empty (Form Is Emptiness)
What does it mean to determine all phenomena to be empty? It means contemplating that all appearances present to the mind are entirely devoid of any inherent substance or essence. This is called “determining all phenomena to be empty.” At this stage, practice is primarily based on learning, contemplation, and analytical reflection, and it may give rise to certain experiences of mere emptiness.
What is the experience of mere emptiness? It is when the mind perceives that the phenomena appearing within it are insubstantial, yet has not realized that the mind itself is likewise without inherent substance. Although one may not yet have attained realization, experiencing the insubstantiality of phenomena can be called an experience of mere emptiness.
The Gelug tradition describes this as: “The phenomenon itself is not empty as a phenomenon—it appears and functions—but its inherent existence is empty.” In their classical formulation: “The pillar is not empty of being a pillar; the pillar is empty of inherent existence.” The Nyingma tradition considers this understanding not yet ultimate. In other words, it is not the final realization, yet it is indeed the first step of practice.
At this stage, we should learn, contemplate, and directly sense that both the body and everything around us are devoid of inherent substance. The emphasis remains on learning, contemplation, and reflection. When contemplation reaches a certain depth, one should begin to feel into it experientially. When the mind becomes fatigued, one should pause and rest. If one lacks sufficient accumulations or meditative stability, the mind will quickly become exhausted during such reflection and observation. One simply will not be able to sustain it and may become overwhelmed after only a short while.
Therefore, this method of practice consists of repeatedly alternating between contemplation and direct experience. When you can no longer continue, simply stop. Do not think about anything or try to do anything. Just sit and rest. You may sit cross-legged, sit in a chair, or even lie down on a bed. Of course, in the beginning stages of practice, it is generally best to meditate while sitting cross-legged. As for the methods of sitting meditation and the practices of meditative calm and insight, we have already discussed them extensively before.
So you just keep cycling through this: think it over, feel it, and then stop when you’re tired. During this break, the primary focus is on learning and contemplating Madhyamaka scriptures and treatises, then reflecting upon them during meditation sessions. Reflection gives rise to experiential feeling; after abiding in that feeling for a while, one rests, then resumes contemplation and experience once more.
This first stage—determining all phenomena to be empty—is a union of theory and practice, where doctrinal understanding and meditative experience begin to work together.
— Excerpted and compiled from The Relationship Between Buddhist Theory and Practice.
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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