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The Sakya thinker Gorampa Sonam Senge (1429-1489), for example, called his version of Mādhyamaka, "freedom from extremes" or "freedom from proliferations" (spros bral) and claimed that the ultimate truth was ineffable, beyond predication or concept. [99] For Gorampa, emptiness is not just the absence of inherent existence, but it is the ...
The emptiness that is reached by rational analysis (this is actually only an analogue, and not the real thing). The emptiness that yogis fathom by means of their own individual gnosis (prajña). This is the real ultimate truth, which is reached by negating the previous rational understanding of emptiness.
[152] Thus, the goal of meditation is a totally unified mind that goes beyond all concepts and language to directly know the undifferentiated "uniformity of phenomena" (dharmasamatāḥ) and the thing-in-itself, the supreme reality. [153] The elimination of all concepts applies even to the very idea of mind only or "mere-cognizance" itself. [154]
However, he also argues that basic Mahāyāna concepts such as "the bodhisattva ethic, emptiness (sunyata), and the recognition of a distinction between buddhahood and arhatship as spiritual ideals," can be seen in the Pāli Canon. According to Pettit, this suggests that Mahāyāna is "not simply an accretion of fabricated doctrines" but "has a ...
the nonduality of two facets of a single reality—namely, wisdom , or emptiness (sunyata), and method , or compassion . The word "time" refers to the gnosis of imperishable bliss (aksara-sukha-jñana), which is a method consisting of compassion; and the word "wheel" designates wisdom consisting of emptiness. Their unity is the Buddha Kālacakra.
Shentong (Wylie: gzhan stong, "emptiness of other") is term for a type of Buddhist view on emptiness , Madhyamaka, and the two truths in Indo-Tibetan Buddhism. It is often contrasted with the term rangtong ("self-emptiness"). The term refers to a range of views held by different Tibetan Buddhist figures. [1]
Instead, the emptiness theory is merely a useful concept that should not be clung to. In fact, for Madhyamaka, since everything is empty of true existence, all things are just conceptualizations ( prajñapti-matra ), including the theory of emptiness, and all concepts must ultimately be abandoned in order to truly understand the nature of things.
According to Nakamura in his study of Advaita Vedanta, the Buddhist paramārtha, "highest truth", is identified with anutpāda [8] The term paramārtha is a synonym for tattva, tathata, sunyata, animitta, bhutakoti and dharmadhatu. [8] One who understands sunyata, anutpada and dependent arising, has realized the ultimate truth and gains nirvana.