The Buddhist concept of emptiness refers to the idea that all things lack intrinsic or inherent existence. It is a way of understanding the nature of reality and the way in which things come into being. By recognising the emptiness of all things, we can let go of our attachment to fixed identities and concepts, leading to greater freedom and compassion.
The concept of emptiness is probably the most difficult to understand in Buddhism. It is also one of the most misunderstood, and so in this article I will explore the concept of emptiness and its practical implications for our lives.
What is emptiness?
The concept of emptiness is a central Buddhist teaching. At its core, emptiness refers to the idea that all things lack intrinsic or inherent existence. This means that everything in the world, and that includes ourselves, is empty of any unchanging, permanent essence. If things had their own inherent nature, it would mean they are permanent and have an unchanging nature. It would also mean they arose without a cause and are completely indestructible.
It is often misunderstood as nihilistic or negative. However, emptiness does not mean that things do not exist or that the world is meaningless. Rather, it is a way of understanding the nature of reality and the way in which things come into being.
If we are trying to understand emptiness, it is helpful to first reflect on the concept of dependent origination. According to this concept, everything in the world arises in dependence upon other things. Nothing exists independently or in isolation. All things are interconnected and interdependent. This concept is a fundamental teaching in Buddhism that explains the nature of existence and the causes of suffering.
Buddha taught that all things are conditioned by other things, and nothing exists independently or in isolation. Every phenomenon arises due to a complex web of causes and conditions, which themselves arise due to other causes and conditions. This chain of causation is known as the “twelve links of dependent origination.”
The twelve links begin with ignorance, which leads to actions and choices, which in turn lead to consciousness, and so on through birth, old age, and death. Each link in the chain is dependent on the previous link, and the entire chain perpetuates the cycle of existence.
The Buddha taught that being delusional about the way life really is causes us to suffer, and that by understanding the chain of dependent origination, one can break free from the cycle of suffering and attain liberation or freedom from a deluded mind. By understanding the causes and conditions that lead to suffering, one can begin to uproot the underlying delusion and cultivate wisdom, which leads to the alleviation of suffering.
In a nutshell, dependent origination teaches that everything is impermanent, constantly changing, and interconnected. It invites us to investigate the nature of reality and to see things as they truly are, rather than as we imagine them to be. Investigating dependent origination helps us to develop an awareness of the causes and conditions that lead to suffering, and cultivate the wisdom necessary to attain ultimate freedom, which is not an external freedom but a freedom from the delusional projections of the mind.
So, emptiness is the recognition that this interconnectedness and interdependence means that everything lacks inherent existence. All things are dependent upon other things for their existence and identity. This means that everything is impermanent, constantly changing, and ultimately insubstantial.
Emptiness can also lead to greater compassion and interconnectedness. When we recognise the emptiness of all things, we can see that everything is interconnected and interdependent. This can lead to a greater sense of compassion for others, as we recognise that their experiences are also impermanent and constantly changing.
Practical examples of emptiness
Understanding emptiness is not just an intellectual exercise, so let’s consider some practical examples. Take a table, for instance. We might think of a table as a solid, stable object with a fixed identity. However, when we examine the table more closely, we see that it is made up of various parts, such as legs, a top, and screws or nails. These parts are themselves made up of smaller parts, and so on.
Furthermore, the table is dependent upon other things for its existence. It is made from wood, which comes from trees that rely on sunlight, water, and soil for their growth. The table was also created by a carpenter, who used tools and materials that were themselves created by other people and processes.
In other words, the table is not a fixed, permanent object. It is a temporary arrangement of parts that is dependent upon other things for its existence. The table is empty of intrinsic nature.
Emptiness can also be applied to a car by recognising that it is composed of many different parts, such as the engine, wheels, and body. These parts are not inherently a car in and of themselves, but rather they come together to create the appearance of a car. In other words, the car is empty of car-ness, or a self-nature that makes it inherently a car.
Furthermore, the car is also impermanent and subject to change. It is constantly undergoing wear and tear, and eventually, it will break down and cease to exist as a car.
By recognising the emptiness of a car, we can begin to see it as simply a temporary phenomenon that arises due to various causes and conditions.
So, understanding that all phenomena are empty, or have no intrinsic nature, can help us let go of our attachment to material possessions and develop a greater sense of equanimity.
Benefits of understanding emptiness
Understanding the Buddhist concept of emptiness can offer a range of benefits in our lives, both on a personal and social level. Here are some of the main benefits:
1.Freedom from suffering: According to Buddhist teachings, the root of suffering is attachment to things that are impermanent and constantly changing. By recognising the emptiness of all things, we can let go of our attachment to fixed identities and concepts. This can lead to greater freedom and a reduction in our suffering.
2. Compassion and interconnectedness: When we recognise the emptiness of all things, we can see that everything is interconnected and interdependent. This can lead to a greater sense of compassion for others, as we recognise that their experiences are also impermanent and constantly changing.
3. Wisdom and insight: The recognition of emptiness can lead to greater wisdom and insight into the nature of reality. It can help us to see things as they really are, rather than being caught up in our own limited perceptions and concepts.
4. Reduced conflict: Many of the conflicts in our world arise from a sense of fixed identities and concepts, such as nationalistic or religious identities. By recognising the emptiness of these identities, we can reduce our attachment to them and become more open to others.
5. Environmental awareness: The recognition of emptiness can also lead to greater awareness of our interconnectedness with the natural world. By identifying that everything is interdependent and impermanent, we can become more mindful of our impact on the environment and work towards greater sustainability.
So, understanding the concept of emptiness can offer a range of benefits in our lives, including greater freedom from suffering, compassion for others, wisdom and insight, reduced conflict, and environmental awareness. It can help us to see things as they really are and become more mindful and compassionate beings.
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A central teaching in traditional Buddhism is the principle of dependent arising, which states that all things happen through cause and conditions and that they are interdependent. No phenomenon, whether outer or inner, occurs except as a reaction to a previous cause, and all phenomenon will, in turn, condition the following results. So, in a nutshell, because of one thing something else arises. Nothing in this world arises from its own power. Everything comes through causes and conditions.
By looking at things in this way it avoids the two extremes of eternalism and nihilism. Here, eternalism is the view that there is an external god that shapes our fate. Nihilism is the view that there is no relation between action and result, therefore our fate is predetermined.
The Buddhist view asserts that while there is no godlike figure that controls our fate, there are causes and conditions that effect our lives. We are able to change our lives because these causes and conditions can be known and changed.
There are twelve links that constitute the cycle of existence that makes up samsara. This is the endless circle of dissatisfaction that constitutes an unawakened life. We can escape this cycle of birth, old age, sickness, and death by breaking these links.
The links are not regarded as a linear path, but a cyclical one in which all links are connected to all other links.
Being able to escape from samsara can be initiated at any link in the chain, once any link is broken, the chain is forever broken.
In Tibetan Buddhism, the twelve links are depicted in the wheel of life (called the Dharmachakra) which represents the cycle of birth, rebirth, and existence in samsara.
Link One – Unawareness
Being unaware is the basis of all the other links. It is a lack of awareness of how things really are. Our belief in a true ‘self’ and thinking phenomena are permanent leads us to project things which do not exist. We become deluded and confused. It is also about not understanding and implementing the four noble truths. The first truth states that life brings about suffering. When we misunderstand this truth, we fail to realise the true nature of our lives. We believe we are seeing the world as it is, but in reality, we are mistaken. This is where our first sense of a self is starting to form. In the wheel of life this link is depicted by a blind person.
Link Two – Action
When we misunderstand the way life is it causes our minds to become poisoned by greed, anger, and delusion, known as the three poisons. These cause us to act in certain unskilful and negative ways. It is not just because of the three poisons we perform unhelpful acts. There are numerous causes, but these are three of the main ones. We need to remember here that any act we carry out through our body, speech or mind will have consequences. This is depicted by a potter making a pot.
Link Three – Experience
Because of our unawareness, the first link, we perform an action, which is the second link, and this plants a seed in our mind. This seed is just a potential at this point and may or may not come to fruition. That will depend on if we do the same action again. In the future, because of the seed we planted, we will have an experience. This is depicted by a monkey because that is how our minds operate. We jump from one thing to another, just like the monkey jumps from tree to tree.
Link Four – Name and Form
Name and form mean the five aggregates. Name refers to the last four aggregates – feelings, perception, actions, and consciousness. Form refers to the first aggregate. The way we experience the world is through the five aggregates. Firstly, there is a form, this can be an object, sound, taste, etc. and this is picked up by your consciousness. At this point the form has not been labelled, it is just an awareness. It gets labelled by your perceptions and conceptions. Once it is labelled it causes a feeling to arise. This feeling can be pleasant, neutral, or unpleasant. We then act on that feeling. You can read more about the aggregates by clicking on this link. This link is depicted by five people in a boat. The people represent the aggregates.
Link Five – Six Perceptual Entrances
All types of form – objects, sound, smell, taste, touch, mind – are pick up by our six sense faculties – eye, ear, nose, taste, touch, and mind (in Buddhism, the mind is also classed as a sense organ). These are all developed in the womb and will soon become our only means of perception of this world. Hence, they are called the six perceptual entrances. This link is depicted by a house with six windows.
Link Six – Contact
Link four is concerned with subject and link five is the object. This link is the contact between these two. It is the contact between the sense organs and the form, through the consciousness. Three things are happening here: the form, the faculties, and the linking consciousness. For example, an object, the eye faculty, and eye consciousness. There is a form, which is picked up by the faculty (eye, ear, nose, etc) and then linked to the corresponding consciousness, such as eye consciousness and so on. This is happening simultaneously. This link is depicted by a man and a woman embracing.
Link Seven – Feeling
When the sense organs encounter a form, they bring up feelings. These feelings can be pleasant, neutral, or unpleasant. One of these feelings will be present in every experience we have. This is depicted by a man with an arrow in his eye.
Link Eight – Desire
Contact, link six, leads to feelings, link seven, which in turn leads to link eight, desire. So, first, we make contact with a form. This leads to feelings, and these lead us to have desires. These can be desiring for good feelings to last, which they obviously won’t, or bad ones to end, which, because of impermanence, they will. This is depicted by a drunken man.
Link Nine – Grasping
In the last link, we craved and desired for things. In this link, we hold onto them. We get attached and grasp at the things we like and want. This attachment to things brings us untold mental suffering. It must be noted that at this stage the process is still only mental. A man picking fruit is how this is depicted in the wheel of life.
Link Ten – Becoming
This is where patterns of behaviour are formed. Up to now the things we have craved for were just on a mental level. At this point, the actions now become physical and verbal, and so it is known as ‘becoming.’ This is depicted by a pregnant lady.
Link Eleven – Birth
Because of the imprints from your patterns of behaviour created in the last link, you have a certain rebirth. This is depicted by someone giving birth.
Link Twelve – Decay and Death
Once we are born it is inevitable that we will age, get sick and finally die. This link contains all the physical and mental suffering of the human existence. It is depicted by a dying man.
Let’s try to break this down. Because of our unawareness or ignorance of how the world really works, we act in negative and unhelpful ways. This leads us to have experiences. These experiences can be broken down into the five aggregates, form, feelings, perception, actions, and consciousness. Form is picked up by our six sense organs, eye, ear, nose, taste, touch, and mind. This contact leads us to have feelings and desires, which lead us to start grasping and becoming attached. This in turn leads us to act, and the imprints of these actions are what cause us to take rebirth. Because we are reborn, we start the cycle of old age, sickness, and death all over again.
By understanding the 12 links, we can begin to appreciate that things do not happen on their own. There are always going to be causes and conditions. One thing is inevitably going to lead to another.
One of the best ways to break this cycle of an unsatisfactory life is to truly understand the way the world is. Not how we want it to be or wish it was, but how it actually is. To do this we really need to imbibe Buddha’s key teachings. These are:
Understand and implement the four noble truths
Understand impermanence, and not just at an intellectual level
Understand the dangers of attachment and believing in a permanent and autonomous self
Understand that things happen through causes and conditions
If we can understand and implement these teachings, we will be able to break the first link in the chain, which in turn will break the whole chain forever.
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