Four Stages of Madhyamaka Practice
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. Before we dive into Madhyamaka, let's first look at Cittamatra, as it helps us better understand our minds. While some may say that Cittamatra only discusses the laws by which the world operates, it is only a part of Cittamatra. Cittamatra, also known as the Mind-Only School, proposes that the mind has eight levels or eight consciousnesses when perceiving the world: 1. Visual (eye) consciousness, 2. Auditory (ear) consciousness, 3. Olfactory (nose) consciousness, 4. Gustatory (tongue) consciousness, 5. Tactile (body) consciousness, 6. Mental (mind) consciousness, 7. Defiled mental consciousness, 8. And All-ground consciousness (Alaya-vijnana). When the study of Cittamatra is advanced, we will learn that Cittamatra Following Scripture, a sub-school of Cittamtra, talks about Tathagatagarbha (Buddha-nature). 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. The Second Stage: Consider Emptiness is Phenomena The second stage is to consider emptiness as all phenomena. That is, emptiness is form. When we consider all phenomena as free of inherent existence, it may seem that emptiness has nothing to do with them, which is a wrong view. Actually, there is no such thing as emptiness without phenomena. I understand that my explanation may confuse those who have not studied Madhyamaka yet. I do not expect you to understand emptiness right away, but I hope to make you curious and interested in it to start studying. I do not believe that someone can understand it immediately without studying it first. As a person with a better-than-average learning capacity, I have worked hard for many years before I could claim that I figured it out. Although I talk about these things in a plain, simple, and fast way, there are many more aspects to it. For the time being, let us keep it concise and to the point. There is a term called "considering emptiness as dependent origination." What does it mean? Dependent origination refers to phenomena, and without it, emptiness cannot exist independently. After phenomena are negated, it is absolutely wrong to assume that there would be an "emptiness" existing independently. "Dharmata Samadhi," a term widely used in Tibetan Buddhism to describe a meditative stage enjoyed by the awakened, could confuse people at times. All mundane phenomena vanish before us after we separate from all phenomena and rest in the state of Dharmata Samadhi. At this point, someone may assume that there would still be a "thing" that can be gained independently of all phenomena in the state of Dharmata Samadhi; this is wrong because there is nothing one can obtain or gain in Dharmata Samadhi. Of course, we cannot say that there is nothing because nothingness is still a thing, a form of existence. This is hard to comprehend. Consider this: try to find a thing out of nothing and show it to me. Can you do it? Actually, you cannot because such a thing only exists in your imagination. If the thing is visible and touchable, it cannot be "nothing." Someone may suggest space as nothing, but space is also a form of existence. Therefore, there is nothing out there that can be considered nothing, but people tend to mistake concepts for the truth. Considering Emptiness as dependent origination means that Emptiness is not something that exists without phenomena; instead, Emptiness is a phenomenon, as stated in the Heart Sutra, "Emptiness is Form." This is the second stage of the study and practice of Madhyamaka. The first stage leans more towards contemplation. After contemplating for a while, you will experience something. At that moment, your goal is to maintain the experience for as long as possible. However, it is inevitable that the experience will eventually fade away. When this happens, you should not be concerned and simply return to contemplation. One important thing to keep in mind during the second stage is to maintain an even balance between contemplation and experience. After gaining some direct experience of Emptiness, you will understand that this experience is not independent of phenomena. Therefore, in your practice, you should take turns between contemplating and experiencing. Contemplate for a while, then experience for a while; experience for a while, then contemplate for a while. During this process, it is important to read texts on Madhyamaka and listen to teachings from great masters to deepen your understanding of Emptiness. The more you understand, the better you will experience it. Each experience is a pixel in the picture of Emptiness, so accumulating more pixels will make the picture more accurate. When you have accumulated enough pixels of Emptiness, the whole picture of Emptiness will be presented to you naturally. In other words, practice makes perfect, and you become the master of the practice. When you have mastered it, at least technically, you will be willing to practice it no matter what happens. You will never give up. However, remember to balance the three parts – study, contemplation, and meditative practice. If you only focus on studying and contemplation, you may eventually become bored because theories cannot provide direct experience without practice. Similarly, practicing alone may not lead to the experience of Emptiness, as some non-Buddhists who practice Qigong only seek to gain abilities to deceive others for their own gain. People who truly experience Emptiness do not cling to worldly things. Therefore, it is important to maintain a pure motivation and focus on the practice for the benefit of all beings. 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. The Fourth Stage: Consider Free of Mental Fabrications as Equipoise-nature The fourth stage regards free of mental fabrications as equipoise-nature, which refers to the oneness of the mind's true nature and the phenomena arising from the mind ––– Emptiness and luminosity. The phenomena arising from the mind refer to things we see, hear, and feel. All of them are emptiness and luminosity. This "equipoise-nature" is the true Dzogchen. You are no longer afraid of discursive thoughts and phenomena. As Milarepa says, "the more thoughts you have, the happier you are," because thoughts are essentially emptiness. When phenomena appear, just let them be, because the appearance and disappearance of all phenomena are just the dance of Emptiness. At this time, phenomena are given a wonderful name - the Adornment of Emptiness. Different people have different views towards phenomena. Untrained people fear them, while practitioners in Theravada Buddhism regard them as suffering. They enter Nirvana to shelter from phenomena. Mahayana Buddhism goes further and says that "compassion is not entering Nirvana, and wisdom is not dwelling in the three types of existence." Mahayana practitioners have no fear of phenomena because they are essentially emptiness in nature, the same as the nature of the min ––– equipoise-nature. This is the last stage, where we consider free of mental fabrications as equipoise-nature. At this point, you rest in meditative equipoise most of the time, but you still contemplate from time to time, even in the midst of meditative equipoise. Since they are equal in nature, you are not afraid of contemplation. However, this type of contemplation is not deliberate, and it is not powerful enough to destroy your enlightenment. Therefore, you can contemplate even while enlightened. In Dzogchen, the term "Flowing-water Mind Yoga" refers to the idea that all phenomena pass through the mind like flowing water and are not independent of the mind. The term "Yoga" means the integration of two things, in this case, the mind and the phenomena manifested by the mind. Both are characterized by Luminosity and Emptiness, which is the state of Dzogchen. During this stage of practice, we need to study and contemplate the experiences of patriarchs, masters, and accomplished practitioners. We use their experiences as a reference to continuously check our own practices, and we work to attain a deeper understanding of the subtleties of the mind. This state in Dzogchen is known as "the differentiation of samsara and nirvana." In Chan Buddhism, it is referred to as "peeling and pecking off the layers of eggshells." What does "peeling and pecking off the layers of eggshells" mean? Our true nature is like a chick in an egg, and to break free from the imprisonment of samsara, masters strike hard from the outside of the egg, while practitioners break through the layers from the inside, similar to how a chick pecks at the eggshell. Layer by layer, the eggshell of samsara is broken down until our true nature is revealed. This is similar to the process of the true nature of the mind dissolving attachment, leading to awakening. Resting at ease in true nature does not mean simply sitting and enjoying something. It is a type of enjoyment, but one that is effortless and dissolves all phenomena arising before it, making them coherent to the mind as a whole. This is called "the consideration of the absence of mental fabrications as equipoise-nature." This is the authentic practice of Dzogchen and Chan Buddhism, known as "the Differentiation of Samsara and Nirvana" or "the Self-Liberation of the Six Senses." What is the Self-Liberation of the Six Senses? In the initial stage of the practice of Emptiness, we consider an object before us as Emptiness in nature through contemplation. By using the method called the four negations of Madhyamaka, we can experience the sense of Mere Emptiness. For example, we may use light beams to shoot an object. However, this topic is extensive, and those interested can contact our staff for more information. All the stages mentioned above are devices that aim to destroy the five aggregates. However, once the last stage is reached, they are liberated on their own. When the mind distinctly knows the fundamental difference between Samsara and Nirvana, directly experiences the nature of the mind, and rests at ease in the true nature, all external phenomena naturally come to liberation on their own. Thus, the liberation of the mind and the liberation of all phenomena arising from the mind mean the same thing, occurring simultaneously. This process is called "the Self-Liberation of the Six Senses" in Dzogchen and "To Guard and Let It Be" in Chan Buddhism. "To guard" refers to naturally keeping the internal realization carried out without an intention. A practitioner in this stage naturally knows this is it. "Let it be" refers to letting all phenomena and thoughts rise and fall. This is the fourth stage of Madhyamaka. Finding The Teacher In this conversation, I intentionally merged Madhyamaka, Dzogchen, and Mahamudra together because it is practical to combine the practice of Madhyamaka in the Sutrayana tradition with Mahamudra and Dzogchen in the Tantrayana tradition. However, to truly understand this, one must find a learned teacher to guide them step by step. Then, they must find gurus who will do detailed analysis for them, work with them, explain phenomena that puzzle them, and, finally, provide them with the pointing-out instruction that leads them to see the true nature of the mind. Though it sounds complicated, achieving this is possible. This is the ultimate, fundamental goal of our life and the most meaningful thing in our lives. We all want to pursue happiness, but if we do it in a worldly manner, there is only suffering and misery waiting for us at the end, as the truth of suffering states. When we genuinely long for Awakening, it is the most delightful thing worth admiration and praise. If we are genuine Buddhists, we should know all these things. If we follow the Tantrayana tradition, we must do a sacred practice called "Seeing the Guru as Buddha." We will not go into "Seeing the Guru as Buddha" in detail, but it is essential to be aware of two pitfalls. The first is the mistake of not observing the guru at all and randomly picking a guru to follow. This is doomed to fail. The second is finding a true guru but only worshiping them without doing the practice they want us to do. This does not work either. Following a guru without observation could be catastrophic. Nowadays, not every guru we meet is a mahasiddha like Tilopa or Marpa, and we are not Naropa or Milarepa as students. Before seeing a guru in person, we usually hear many fascinating stories about them. This can make us assume that they are really something. However, observation comes first. In Tibet, genuine practitioners spend more than a decade observing a guru, whereas Chinese followers tend to choose a guru in a split second. Whenever they hear that someone is a great master, they tend to forget everything and blindly follow the so-called guru without observation. Many people end up being deceived in this way, which is lamentable. After choosing a guru, many people follow him by only worshipping him, but there is more to correctly following a guru. To truly follow a guru, we must study and think about it thoroughly. It's important to not blindly worship someone without reasoning and observation. Buddhism requires us to do this because there are profound reasons behind it that we need to understand. Chan Buddhism says that all blooming flowers are paramita, and evergreen bamboos are Bhodi. This means that all phenomena are dharma-nature, which is precisely the fourth step of Madhyamaka. We need to understand this concept comprehensively to truly grasp it. Unfortunately, many people do not study it; they blindly worship it. This does not help us attain enlightenment or Buddhahood. Conclusion As lay practitioners, we must integrate theory and practice, as they are like the two legs we need to walk. Integrating theory and practice is the right way to practice Buddhadharma, so both should be equally accentuated. Emphasizing one and neglecting the other is wrong. Close followers of a guru may receive pith instructions directly from the guru without studying many theories, but it doesn't mean that just receiving the pith instructions alone will work for them. It requires careful analysis and experience, as well as frequent communication with the guru. The pith instructions are a unique way of communication between the guru and the individual, and it is important to understand that the instructions are not deliberately kept hidden. At any stage of our Buddhadharma practice, we need both teachings and practice methods to integrate theory and practice to achieve awakening in this lifetime. There are many great texts that can aid in our practice, such as the Beacon of Certainty by Mipham Rinpoche, Trilogy of Finding Comfort and Ease and Trilogy of Natural Freedom by Longchenpa of the Dzogchen tradition, and the Great Perfection Through the Peaceful Sadhana of Manjushri, Striking the Vital Point in Three Statements, and other great, sacred, classical texts on Dzogchen. There are many valuable theories in Chan Buddhism, which is an essential aspect of Chinese culture. Unfortunately, it has been attacked by many and downgraded to a mere form of art, folklore, and anecdotes. The collections of public records of notable sayings and actions of Chan masters, known as Koan, and precious teachings left behind by the five schools and seven lineages of Chan Buddhism are extremely valuable. However, these teachings lack people to explore and spread them. Nonetheless, we can use them for our own study, contemplation, and meditative practice. These informative and down-to-earth practice methods can nourish our spirituality. This aspect of teaching is essential. When we set out to practice it, it becomes the way of realization or experience. If a person with an average level of intelligence puts their whole heart into dharma practice and has complete teachings and practice methods, they will undoubtedly achieve liberation. For example, Master Neng Hai, a Chinese, went to Tibet to study dharma by following the Gelug lineage. After he returned, he said, "Awakening is like cooking a pot of rice. You place a pot filled with rice and water on the stove, put firewood into the stove, light it up, bring the water to a boil, keep boiling it, and eventually, the rice will be cooked." We are the same. If the Buddhist theory we study is systematic and complete, and we practice it seriously, the rice will be cooked in the end. On the contrary, everything comes to naught if you do not study, contemplate, and practice meditation. Okay, let us end our conversation here today. I hope we will have more opportunities to talk in the future. Thank you!
