The Third Stage: Considers Dependent Origination as the Absence of Mental Fabrications
The third stage considers dependent origination as the absence of mental fabrications. What does the absence of mental fabrications mean? It means that the authentic experience of Emptiness is not gained through mental conceptualizations or feelings, but rather through a true, direct, and distinct understanding of Emptiness. Mental fabrications refer to the manipulation of mental conceptualizations and feelings, which are not part of the true experience of Emptiness.
In the first stage, we understand that all phenomena are Emptiness and that Emptiness is not independent of all phenomena. Emptiness is, in fact, all the things that appear before us. The question is, how is the Emptiness of all phenomena actualized cognitively? It is actualized through the absence of mental fabrications when it is free of mental conceptualizations and feelings.
In the Heart Sutra, this stage is called "Form does not differ from Emptiness," meaning that all phenomena and Emptiness are the same. This is presented through direct, distinct awareness that does not rely on mental conceptualizations or feelings to present the Emptiness of all phenomena. At this stage, one enters the initial Awakening.
When one is free of mental fabrications, their awareness is direct and distinct. If not, then they are still in the stage of conceptualizing and feeling. Therefore, whatever they conceptualize and feel is bound to change and vanish. However, in Awakening, things do not vanish.
Master Yongming Yanshou, the Patriarch of both Pure-land school and Chan Buddhism, set up criteria for Awakening. The first criterion is that an awakened one sees the nature of the mind, whether the eyes are open or closed, as Manjushri does. The true Awakening is not temporary, as one does not lose the sense of Awakening when they stop meditating. If one truly knows the nature of the mind, they can enter the state of Awakening easily, and later, they do not even need to rely on concentration to enter that state.
The sense of penetration and freedom in awareness is definitely free of mental fabrications. It is not a form of mental conceptualization or feeling because these things change and vanish over time. In the third stage, when practicing on "Form does not differ from Emptiness," one experiences the Emptiness of all phenomena without any mental fabrications involved. This is called the consideration of dependent origination as the absence of mental fabrications.
At this point, although there are no mental conceptualizations involved, contemplation may come into play at times. Free of mental fabrications does not mean that there is no contemplation engaged. When one rests in the state of Emptiness, they may feel that they cannot do it any longer after a while. At that moment, contemplation comes into play. All they need to do is contemplate for a while, and they will be able to rest in the sense of Emptiness again. By taking turns to contemplate and rest, one can achieve a deeper understanding of Emptiness.
In Tibetan Buddhism, there is a well-known text called the Beacon of Certainty, written by the great master Mipham Rinpoche when he was only seven years old. In the text, he addresses seven critical questions in Buddhism, one of which is whether we should alternate between analytical meditation and meditative resting in our practice. The answer is a resounding "YES" when we reach the third stage.
During this stage, we should definitely read texts on Madhyamaka, and we should also read texts on Mahamudra and Dzogchen from time to time. Madhyamaka considers all phenomena as emptiness through logical reasoning, while Mahamudra and Dzogchen, especially Dzogchen, experience emptiness through direct reception and the absence of mental fabrications.
At the third stage, we begin practicing free of mental fabrications, considering dependent origination as the absence of mental fabrications (considering all phenomena as emptiness, which is free of mental fabrications). We are getting closer to the state of Dzogchen and Mahamudra when it comes to the absence of mental fabrications. That is why it is essential to read texts on them. By reading those texts, our practice will be greatly enhanced.
Excerpted from: The Relationship Between Buddhist Theory and Practice
