Now, let's delve into the theory and practice method of Madhyamaka. Madhyamaka is the study of Shunyata, Emptiness, which is the core teaching of Buddhism. As mentioned earlier, the study of Emptiness should be comprehensive, including theoretical study, contemplation, and meditative practice.
The description of Tathagatagarbha is also a part of Madhyamaka, in which it is called Shentong Madhyamaka (Shentong: empty of others). The Madhyamaka school we follow and study is Prasangika Madhyamaka, the Middle Way Consequence School, mainly talking about Emptiness. The Heart Sutra (Prajnaparamita Hrdaya Sutra) describes Emptiness as this: ......Saw the Emptiness of all five skandhas or five aggregates...... Shariputra, Form does not differ from Emptiness, Emptiness does not differ from Form, Form is Emptiness, and Emptiness is Form...... The Heart Sutra basically covers the essence of Madhyamaka.
Although the study of Cittamatra helps the practice of Madhyamaka tremendously, the focus should always be placed on the texts of Madhyamaka. So now the question is how we relate the theory of Madhayamka to its practice?
First, study the texts of Madhyamaka meticulously and then do the contemplation and meditative practice persistently and in-depth. This learning process needs to be kept up until awakening is achieved.
Actually, awakening is a broad area that has different levels. In the initial stage of awakening, what has been gained within lacks stability and penetration and freedom in a complete sense. Therefore, the study, contemplation, and meditative practice need to be continued by all means.
What does it mean to by the term “lacking penetration and freedom”? It means that the awakening at the initial stage is not clear, vast, and solid enough; hence, it needs to be attended constantly and further developed by keeping up the study, contemplation, and meditative practice. Even those Bodhisattvas who are at the third stage up to the eighth stage still do these three things; therefore, as beginners, we should tell ourselves that this is a task we do in this life and even those beyond. Therefore, we patiently move forward step by step because each step, though small, still counts.
The study of Madhyamaka is a process divided into four stages, which we can refer to as the Four Stages of Madhyamaka. Each stage corresponds to a practice method and a specific experience to gain.
The First Stage: Consider All Phenomena are Empty in Nature
The first stage involves considering all phenomena as empty in nature. That is, Form is Emptiness. But what does this mean? It means we investigate why phenomena that appear before our minds do not have inherent existence. During this stage, we primarily study the theory and then contemplate it. As we do so, the experience of Mere Emptiness will gradually present itself.
The experience of Mere Emptiness is when we firmly believe that things perceived by our minds lack inherent existence. However, we cannot yet experience that the nature of the mind itself lacks inherent existence. At this stage, we can only experience that manifestations arising in our minds lack inherent existence. Thus, we experience that even though we are not yet awakened, the manifestations lack inherent existence. This experience is called Mere Emptiness.
The Gelug lineage states that a phenomenon itself does not need to be emptied in the sense of nonexistence, but what needs to be negated is the notion that naturally holds onto the idea that the perceived phenomenon has inherent existence. The original text states that "pillars are not empty in the sense of nonexistence, but they are empty of inherent existence."
The Nyingma lineage argues that this is not the ultimate understanding of Emptiness. However, this statement is helpful at the beginning of the Madhyamaka study and practice. At this stage, we mainly study the theory and contemplate it. After some time, meditative practice on Emptiness should be introduced and maintained with discipline. In this practice, we train our minds to directly feel that the physical body and everything around us lack inherent existence.
However, this type of meditation requires certain merits and a specific level of meditative concentration. Without these, one can easily feel burned out and give up quickly. If you find yourself in this situation, it is best to take a break and relax.
The true and effective way to practice is by consistently studying, contemplating, and experiencing. When tired, take a break and do nothing. Simply sit at ease on a cushion with legs crossed, sit in a chair, or even lie in bed. For beginners, it is advisable to sit with their legs crossed when meditating.
Repeating this process of contemplating and experiencing emptiness in meditation is the first step towards understanding that all phenomena are empty in nature. Keep in mind that at this stage, we mainly study and contemplate the texts of Madhyamaka. We also meditate to bring what we study and contemplate to a deeper level so that a direct and fresh experience of emptiness will emerge. When this happens, pause for a while and then contemplate and experience again. This is the first step to practically bridge theory and practice.
Excerpted from: The Relationship Between Buddhist Theory and Practice
