Inferential Analysis of the Twenty Kinds of Emptiness

The twenty kinds of emptiness in the Prajñāpāramitā Sūtras are extremely difficult to comprehend. Now, an analogy is provided to facilitate understanding. Imagine an infinitely large container whose edges cannot be seen. Within it are seven types of particles of different colors, each existing in immeasurable numbers. These particles can freely combine to form countless objects.

For example, using five of these particles and following a pattern within the container, one might assemble a fresh flower. Observing this flower, if our vision or attention falls only partially on its outward appearance, we perceive its color and form, thereby knowing its attributes and nature, while remaining unaware of everything else. Such cognition is profoundly biased, and the attachments arising from it are futile and unprofitable. If we can discard the flower’s external image and meticulously examine its composition and substance, we realize that this flower is merely a combination of five particles—its essence is nothing but these five particles. The flower belongs to illusory appearances; in truth, it is not even an illusion or a false appearance—it is simply a mixture of five particles.

The particles reside within the container. The assembled flower does not exist beyond the container. Regardless of the flower’s arising or perishing, the particles remain unchanged in quantity, and the container remains unmoved and unaffected. If viewed partially, it may seem as if there is an arising and perishing of the flower, but in reality, no such thing occurs—it is not even an illusion. Similarly, following a pattern and using seven particles to assemble the aggregate-body (the five skandhas) is the same: there is no substantial form of the aggregate-body; it is not even an illusory image. Phenomena such as the birth, abiding, change, and cessation of the aggregate-body do not exist—they leave no trace. Sentient beings foolishly and biasedly cling to them, which is futile and unprofitable. Whether the aggregate-body is born, abides, changes, or ceases, it does not extend beyond the container. The container remains unmoved and unaffected.

The container is analogous to the Tathāgatagarbha (Buddha-nature). The seven types of particles represent the seven great seeds within the Tathāgatagarbha. The pattern symbolizes the karmic seeds stored within the Tathāgatagarbha. Once the pattern is used, it vanishes and becomes void. The flower and the aggregate-body represent all dharmas born from the Tathāgatagarbha. By contemplating this analogy, we can approach the twenty kinds of emptiness in the Prajñāpāramitā Sūtras. We should find an entry point: whenever thought falls into any worldly dharma characteristic, it is a wrong understanding and wrong view that must be abandoned. Only by observing without falling into worldly dharma characteristics can right view and wisdom of true reality arise. Ultimately, all is emptied—even emptiness itself is emptied, leaving nothing whatsoever. Only then is complete ultimate realization achieved, leading to tranquil nirvāṇa.

Through such inferential contemplation, reading all Mahāyāna sūtras should make it easier to comprehend the ultimate and true meaning of the Dharma taught by the Buddha. This provides a point of entry for practice. Finally, although the Dharma may be understood intellectually, actual application requires realization. To realize it, one must engage in actual cultivation. The thirty-seven factors of enlightenment, the six pāramitās of the Bodhisattva, the five precepts, the ten wholesome deeds, and all other Dharma methods must be practiced one by one, without skipping steps or omitting any. Otherwise, realization cannot be achieved, and the understood Dharma remains inapplicable. Birth and death continue as before, and suffering persists unchanged.

Any Dharma method, when contemplated and compared, allows for swift entry. The Buddha-Dharma is the One Vehicle—there is no second or other. The practice and realization of the two vehicles (Śrāvaka and Pratyekabuddha) remain at the stage of clinging to worldly dharma characteristics. They regard dharma characteristics as either existent or nonexistent, but neither view is ultimate. Dharma characteristics are neither existent nor nonexistent; both existence and nonexistence are mere conceptual elaborations. Therefore, practitioners of the two vehicles fear the worldly five aggregates and dread birth and death, seeking to hide in the nirvāṇa without residue. This is entirely clinging to characteristics. Thus, the Four Noble Truths and the Twelve Links of Dependent Origination are all empty and unreal—they are calculations based on false appearances, like mistaking a bow’s reflection for a snake. Therefore, the principle of the non-self of the five aggregates is empty; even the nirvāṇa without residue is empty. All are expedient means established to dispel worldly existence. One should empty worldly nonexistence as well—neither existence nor nonexistence is real. The non-self of persons and the non-self of dharmas are also expediently established. The emptiness of self and the emptiness of non-self are both empty. Fundamentally, there is only the One True Dharma Realm; beyond this, there is no Dharma. All characteristics and natures of all dharmas are empty and unobtainable. Emptiness and unobtainability are also empty. When not a single dharma can be grasped, the Buddha Way is ultimately perfected and accomplished.