Stage Two: Determining Emptiness as Dependent Arising (Emptiness Is Form)
Using the Heart Sūtra as our framework, the first stage is “Form is emptiness”: all appearances are empty, and all phenomena are determined to be emptiness. The second stage is “Emptiness is form”: determining emptiness to be dependent arising. When we conclude that all phenomena lack inherent substance, it may seem as though there exists an “emptiness” that is separate from those phenomena. This view is mistaken. In reality, apart from these phenomena, there is no independent emptiness to be found.
At this point, those who have not studied Madhyamaka theory may feel completely bewildered. Of course, the purpose of explaining these ideas is not to make everyone understand them immediately, but rather to inspire interest so that you will go on to study them more deeply.
What does it mean to determine emptiness as dependent arising? Dependent arising refers to phenomena themselves. Apart from these phenomena, there is no separate emptiness. To think that once all phenomena are removed, some independent emptiness remains—this is wrong.
In Tibetan Buddhism, a term sometimes mentioned is the meditative absorption of the nature of reality. This can sometimes confuse people. It may lead us to imagine that after leaving all phenomena behind and entering this absorption, mundane appearances disappear, and then within that state we realize something fundamentally different from all phenomena. This is an incorrect way of thinking.
Within the meditative absorption of the nature of reality, there is actually nothing that can be grasped. Yet we also cannot say that there is “nothing at all,” because “nothing at all” is itself a kind of conceptual existence. Try to find me something that is truly “nothing”—you cannot. “Nothingness” is merely a mental construct.
Can you see or touch something that is absolutely nothing? If you say the empty space, even space has a kind of existence. Therefore, there is no thing that can truly be called “nothing at all.” Yet people habitually think in this way, mistaking concepts for reality.
Therefore, determining emptiness as dependent arising means that emptiness is not something separate from phenomena; it is precisely the nature of phenomena themselves. This is exactly what the Heart Sūtra means by “Emptiness is form.” This constitutes the second stage of Madhyamaka practice.
The first stage is primarily based on analytical reflection. When contemplation deepens, certain experiences of mere emptiness may arise. You allow that experience to continue for as long as possible. It might only last for a little bit before it fades away, and when it stops, just take a break. After you rest, you resume contemplation.
In the second stage, reflection and experiential realization should alternate in equal measure. Once an experience of emptiness arises, we discover that this experience does not exist apart from phenomena themselves. Thus, practice becomes a continual alternation: contemplate for a period, then rest in the experience for a period; remain in the experience for a period, then return to contemplation for a period...
At the same time, we should continue studying Madhyamaka scriptures and treatises. Through extensive reading and listening to the teachings of accomplished masters, our understanding gradually deepens. The deeper the understanding, the more likely genuine experiences will arise. Over time, these isolated experiences begin to connect and form a continuous whole. This is what is meant by “the practice becoming continuous and integrated.”
Only when practice becomes integrated in this way can one continue progressing. Otherwise, one will end up with either learning and contemplation without meditation, or meditation without learning and contemplation. If there is only learning and contemplation, eventually everything remains as dry intellectual knowledge that has little transformative power, and practice cannot continue. If there is only meditation, many experiences may arise, but they may have nothing whatsoever to do with emptiness.
Non-Buddhist practitioners may cultivate meditation in a similar manner. Practitioners of qigong may also develop various psychic abilities and then use them to deceive others: “There is dark energy around you. I’ve removed it. Now you’re healed—please pay me!” They just engage in all this nonsense, with absolutely zero experience of emptiness. A person who has genuinely experienced emptiness will never be strongly attached to worldly concerns.
Therefore, while practicing the second stage, one must continue extensive learning and contemplation of Madhyamaka texts while integrating them with personal meditation experience. The mutual support between study and practice at this stage is tremendously beneficial.
— 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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