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In the Prajna para mita Sutra are mentioend the 16 formes of emptiness.
Well if all those things are empty or illusion then the Enlightened State, which inherent covered present, is the real Self.
So imo is the emptiness philosophy there to denounce or say no to all dualistic orientated things. One could also say things which are interdependent have no self (Pratiyad Samudpada). So there are different angels in the Buddhist Mahayana philosophy to come to one`s true Nature / Mind of Enlightenment.
The Prajnaparamita-sutras list 16 categories of emptiness (shunyata) which may be applied to the different manifestations of phenomena:
(1) emptiness of internal entities or phenomena (nang stong-pa-nyid);
(2) emptiness of external entities or phenomena (phyi stong-pa-nyid);
(3) emptiness of both internal and external phenomena (phyi-nang gnyis-ka stong-pa-nyid);
(4) voidness or the emptiness of emptiness (stong-pa-nyid stong-pa-nyid);
(5) great emptiness, of everything in the ten directions (chen-po stong-pa-nyid);
(6) ultimate emptiness, of nirvana and of the third noble truth of cessation (don-dam-pa stong-pa-nyid);
(7) emptiness of conditioned phenomena ('du-byas stong-pa-nyid);
(8) emptiness of unconditioned phenomena ('du-ma-byas stong-pa-nyid);
(9) emptiness of that which is beyond the extremes of interdependent origination (mtha'-las 'das-pa'i stong-pa-nyid);
(10) emptiness of that which has neither beginning nor end, of samsara or cyclic existence (thog-ma-dang mtha'-ma med-pa stong-pa-nyid);
(11) emptiness of that which is not to be abandoned, the Mahayana path (dor-ba med-pa stong-pa-nyid):
(12) emptiness of phenomena's self-nature (rang-bzhin stong-pa-nyid);
(13) emptiness of all phenomena or composite things (chos thams-cad stong-pa-nyid);
(14) emptiness of definition or self-defining characteristics (rang mtshan-nyid stong-pa-nyid);
(15) emptiness of the non-referential, of the past, present and future (mi-dmigs-pa stong-pa-nyid);
(16) emptiness of the absence of substantiality, of the non-true existence of phenomena (dngos-po med-pa'i stong-pa-nyid).
In terms of emptiness these 16 categories are all essentially the same, namely the ultimate voidness of any internal self-identity or external phenomena. Lists of two, four, eight, sixteen and twenty emptinesses are also found in other Mahayana sutras.
In terms of emptiness these 16 categories are all essentially the same, namely the ultimate voidness of any internal self-identity or external phenomena.
could you relate the 'five aggregates' or 'five aggregates of clinging' into the emptiness list?
In terms of emptiness these 16 categories are all essentially the same, namely the ultimate voidness of any internal self-identity or external phenomena.
could you relate the 'five aggregates' or 'five aggregates of clinging' into the emptiness list?
thanks
The 5 aggregates are:
material form,
feelings,
perception,
volition (sometimes translated as mental formations),
sensory consciousness
The Shakyamuni Buddha teaches that nothing among them is really "I" or "mine" , so there is no self. They are all empty of a self.
They are empty of self and illusion because they change.
These changes etc. do belong to the Relative Truth
The Absolute Truth is the teaching about the unborn, emptiness and do belong to the Highest Buddha Dhamma Teachings.
In the highest Buddhist Teachings is Emptiness a creation entity with energy etc.
So the understanding of Emptiness is different explained according the related Yana / vehicle.
In Dzogchen teachings emptiness is equipped with Sounds, Forms and Lights which are self emanating. Our Mind has similarities with this self merging energy.
This is Emptiness on the absolute level.
We can consider it as a waterdrop is poured into water, both are wet etc.
Comments
I shall meditate on the emptiness of ice-cream containers.....
make the container empty first
and then
start meditation
Yes, priorities are important.
Want to come back to the topic.
In the Prajna para mita Sutra are mentioend the 16 formes of emptiness.
Well if all those things are empty or illusion then the Enlightened State, which inherent covered present, is the real Self.
So imo is the emptiness philosophy there to denounce or say no to all dualistic orientated things. One could also say things which are interdependent have no self (Pratiyad Samudpada). So there are different angels in the Buddhist Mahayana philosophy to come to one`s true Nature / Mind of Enlightenment.
Best wishes
KY.
16 Emptinesses (Skt. sodashashunyata; Tib. stong-nyid bcu-drug)
The Prajnaparamita-sutras list 16 categories of emptiness (shunyata) which may be applied to the different manifestations of phenomena:
(1) emptiness of internal entities or phenomena (nang stong-pa-nyid);
(2) emptiness of external entities or phenomena (phyi stong-pa-nyid);
(3) emptiness of both internal and external phenomena (phyi-nang gnyis-ka stong-pa-nyid);
(4) voidness or the emptiness of emptiness (stong-pa-nyid stong-pa-nyid);
(5) great emptiness, of everything in the ten directions (chen-po stong-pa-nyid);
(6) ultimate emptiness, of nirvana and of the third noble truth of cessation (don-dam-pa stong-pa-nyid);
(7) emptiness of conditioned phenomena ('du-byas stong-pa-nyid);
(8) emptiness of unconditioned phenomena ('du-ma-byas stong-pa-nyid);
(9) emptiness of that which is beyond the extremes of interdependent origination (mtha'-las 'das-pa'i stong-pa-nyid);
(10) emptiness of that which has neither beginning nor end, of samsara or cyclic existence (thog-ma-dang mtha'-ma med-pa stong-pa-nyid);
(11) emptiness of that which is not to be abandoned, the Mahayana path (dor-ba med-pa stong-pa-nyid):
(12) emptiness of phenomena's self-nature (rang-bzhin stong-pa-nyid);
(13) emptiness of all phenomena or composite things (chos thams-cad stong-pa-nyid);
(14) emptiness of definition or self-defining characteristics (rang mtshan-nyid stong-pa-nyid);
(15) emptiness of the non-referential, of the past, present and future (mi-dmigs-pa stong-pa-nyid);
(16) emptiness of the absence of substantiality, of the non-true existence of phenomena (dngos-po med-pa'i stong-pa-nyid).
In terms of emptiness these 16 categories are all essentially the same, namely the ultimate voidness of any internal self-identity or external phenomena. Lists of two, four, eight, sixteen and twenty emptinesses are also found in other Mahayana sutras.
could you relate the 'five aggregates' or 'five aggregates of clinging' into the emptiness list?
thanks
Emptiness can not be reborn
It is unborn
Just so you know
The 5 aggregates are:
The Shakyamuni Buddha teaches that nothing among them is really "I" or "mine" , so there is no self. They are all empty of a self.
They are empty of self and illusion because they change.
These changes etc. do belong to the Relative Truth
The Absolute Truth is the teaching about the unborn, emptiness and do belong to the Highest Buddha Dhamma Teachings.
In the highest Buddhist Teachings is Emptiness a creation entity with energy etc.
So the understanding of Emptiness is different explained according the related Yana / vehicle.
Best wishes
KY
so are we back to the Eight-elements /shuddastaka /energy?
In Dzogchen teachings emptiness is equipped with Sounds, Forms and Lights which are self emanating. Our Mind has similarities with this self merging energy.
This is Emptiness on the absolute level.
We can consider it as a waterdrop is poured into water, both are wet etc.
Best wishes
KY.