The Concept of Emptiness in Buddhism

The concept of śūnyatā (emptiness) in Buddhism has always been the main subject

of confusion among the followers. Now, let us analyse into it.

We need to understand that long before the rising of Buddhadhamma about 2,550

years ago, the realms of existence has run its course in accordance with the

natural bounding laws. The wise Buddha has seen through the reality of it, thus

advocating remedies to liberate oneself from these laws permanently. For general

understanding, nature is full with wonders and has reached a saturated level of

complexity that encompasses all sorts of activities such as aggregation,

segregation, evolution, mutation, assimilation, etc. In other words, all of these

activities have had happened in a manner long before we have a slightest

opportunity to realise it. This scenario is the key to the rising of ignorant aspects

in the realms of existence.

As a consequence, we always tend to make the observation on events in the

context of ‘result’ perspective or from the ignorant point of view. There are

plenty of examples for the observation deriving from this conventional perspective

i.e. formation, suffering, disease, sickness, terrorism, calamity, existence, etc.

Nevertheless, the wise Buddha has realised these circumstances and

recommended with a paradigm shift i.e. for one to make the observation on events

from the context of ‘cause’ perspective or the awakened point of view instead.

Thus far, it is this new-found perspective that could one liberate from the cyclic

influence of conditional phenomena. One of the good examples is the introduction

of the cardinal doctrine of Dependent Origination. As mentioned earlier, nature

has already reached a saturated level of complexity and this circumstance has

created difficulties for one to observe the events free from defilements. If we

could unwind all the events that have taken place in the nature, we could realise

the origin of it i.e. all the activities, events or processes would evolve around the

orientation of energy or matter in a plane called space at all times. At the end of

the day, we could see that every existence (sentient, non-sentient, or any material

things) is nothing but merely basic elements (energy, matter and space) that would

orientate in accordance with the conditional phenomena. This is the correct

understanding on the concept of emptiness in Buddhism.

In other words, we could mention that the form entity has a delusive nature and it

is generated out of the ignorant point of view or from the context of ‘result’ perspective. We could not view form as an entity because it is an appearance,

though not illusive, but devoid of inherent existence and varies under the influence

of conditional phenomena. Rightfully, the Buddha has recommended one to see all

the circumstances as they truly are (not as they delusively are). And it is through

the philosophy of emptiness could one begin to experience the cleansing of

ignorant aspects. Once the ignorant aspects have been extinguished or

neutralised, the awakening aspects would arise concurrently.

An act of emptying = an act of extinguishing = an act of neutralising

≠ an act of annihilating.

The principle in effect: -

Seeing Dhamma is seeing Buddha, Seeing Buddha is seeing Dhamma. Seeing Buddha is seeing Nibbāna, Seeing Nibbāna is seeing Buddha.

Seeing Emptiness is seeing Form, Seeing Form is seeing Emptiness.

Seeing Energy is seeing Matter, Seeing Matter is seeing Energy.

Seeing Cause is seeing Effect, Seeing Effect is seeing Cause.

Seeing Action is seeing Reaction,

Seeing Reaction is seeing Action.