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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.
A guide to the topic of emptiness from a Tibetan Buddhist perspective, with English translation of the Heart Sutra 2009 ISBN 978-0-86171-511-4: Geshe Kelsang Gyatso: The New Heart of Wisdom: An explanation of the Heart Sutra: Tharpa Publications: English translation of the Heart Sutra with commentary 2012 ISBN 978-1-906665-04-3: Karl Brunnholzl
Nāgārjuna's major thematic focus is the concept of śūnyatā (translated into English as "emptiness") which brings together other key Buddhist doctrines, particularly anātman "not-self" and pratītyasamutpāda "dependent origination", to refute the metaphysics of some of his contemporaries.
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]
Furthermore, according to Kochumuttom, in Yogācāra "the absolute state is defined simply as emptiness, namely the emptiness of subject-object distinction. Once thus defined as emptiness ( sunyata ), it receives a number of synonyms, none of which betray idealism."
The "things" we are conscious of are "mere concepts", not Ding an sich. [12] It took Chinese Buddhism several centuries to recognize that sunyata does not refer to "wu", nothingness, [9] [16] nor does Buddhism postulate an undying soul. [9] The influence of those various doctrinal and textual backgrounds is still discernible in Zen.
According to Buddhadasa Bhikkhu, tathātā is merely the way things are, the truth of all things: "When tathātā is seen, the three characteristics of anicca [impermanence], dukkha [suffering], and anatta [not-self] are seen, sunnata [emptiness] is seen, and idappaccayata [specific conditionality] is seen. Tathātā is the summary of them all ...