Stage Four: Determining Freedom from Conceptual Elaborations as Equality (Emptiness Is Not Other Than Form)
What is meant by equality ? Equality means that the essence of mind and the appearances of mind share the same nature—emptiness and luminosity. The essence of mind is emptiness and luminosity; likewise, the phenomena perceived through seeing, hearing, and all forms of experience are also emptiness and luminosity. This is called equality. It is the genuine state of Dzogchen.
At this stage, one no longer fears thoughts or appearances. As the great yogi Milarepa said, “The more thoughts arise, the greater the joy.” Appearances themselves are also manifestations of mind. Whatever arises, whether appearing or disappearing, is nothing other than the playful display of emptiness. At that point, appearances are known as the adornment of emptiness.
Ordinary people fear appearances. Practitioners of the Śrāvakayāna in particular often regard phenomena as suffering. What, then, is their solution? To seek nirvāṇa and withdraw from phenomena. Mahāyāna practitioners take a different approach. The Mahāyāna teaches: “Through compassion one does not enter nirvāṇa; through wisdom one does not abide in saṃsāra.” There is no fear of appearances, because all appearances are recognized as emptiness itself. They are of the same nature as the essence of mind. This single nature is called equality. This is the final stage of Madhyamaka practice, known as “determining freedom from conceptual elaborations as equality.”
At this stage, practice consists primarily of sustained resting in realization, with only occasional thoughts arising. Even while resting, thoughts may still occur, yet thoughts and resting are themselves equal in nature. Therefore, there is no need to fear thought. These are not deliberately generated thoughts, nor are they powerful enough to disrupt realization. Thought and realization can coexist simultaneously.
In Dzogchen, this stage is called the Yoga of the Flowing River Mind. All appearances flow by like a river, yet appearances and the nature of mind are inseparable. The term yoga means “union.” Here it refers to the union of mind and its appearances, both of which are recognized as luminosity and emptiness. This is the state of Dzogchen.
Even in this state, learning and contemplation remain necessary. One continues to study the teachings and realization instructions of the patriarchs and accomplished masters, using them to examine one’s own state of practice and to discern the subtle distinctions of mind—such as conceptual discrimination, freedom from conceptual elaborations, luminosity, and emptiness.
In Dzogchen, this process is called distinguishing saṃsāra and nirvāṇa. In Chan Buddhism, it is known as layer-by-layer pecking through the shell. What does this mean? Our true nature is like a chick inside an eggshell. The shell represents ignorance. The masters knock from the outside while the chick pecks from within. Eventually, the thick shell is broken apart. This gradual process of pecking through layer after layer symbolizes the continual recognition of one’s true nature and the progressive dissolution of attachment.
Abiding in the nature of mind does not mean merely sitting there enjoying a pleasant state. Although it is indeed blissful, it is effortless. Through this effortless abiding, all arising appearances naturally dissolve, and all phenomena are recognized as inseparable from the nature itself. Therefore, this stage is called “determining freedom from conceptual elaborations as equality.”
This stage represents authentic Dzogchen practice and also the essence of Chan practice. In Dzogchen, it is called “distinguishing saṃsāra and nirvāṇa” or the self-liberation of the six senses. When directed inward, it is the discernment of saṃsāra and nirvāṇa. When directed outward, it is complete non-attachment, allowing the six sense faculties to liberate themselves naturally.
What is self-liberation? In the initial stages of practice, analytical determination is necessary. For example, when an object appears, we examine it and contemplate its emptiness. We have previously discussed methods of mere emptiness and the four deprivations, such as visualizing beams of light dissolving objects. In truth, all of these methods belong to conceptual elaboration. They involve effortful engagement with appearances and deliberate attempts to dismantle them.
Upon reaching the final stage of Madhyamaka, there is no longer any need to dismantle anything. Phenomena are already liberated. They liberate themselves because their nature has always been liberation. Within this realization, when we recognize the distinction between saṃsāra and nirvāṇa, understand the nature of mind, and abide in it, external appearances are simultaneously self-liberated. These are not two separate events but a single occurrence happening at the same time.
Dzogchen calls this the self-liberation of the six senses, while Chan calls it preserving and nurturing realization. “Preserving” does not mean deliberately holding onto realization. Rather, it is about keeping that realization alive within, through the natural certainty that “this is simply how it is.” “Nurturing” means allowing thoughts and appearances to arise and dissolve freely without interference. This is the fourth and final stage of Madhyamaka practice.
— 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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