 The second innovation in Discernments of the Dharmadhatu is Dushun’s decision to use the Chinese term shi (thing/events/phenomena) to refer to the myriad things that appear in our experiences of reality. Indian Mahayana prefers to oppose emptiness to form, where form stands in as one of the myriad dharmas that constitute reality. Strictly speaking, then, the equivalence “emptiness is form, form is emptiness” is a claim only about the relation between the dharmas and the notion of emptiness: it is the claim that all dharmas are empty. This equivalence says nothing about whether composite realities—such as persons and chariots—are empty. 