The Buddha Within - Tathagatagarbha Doctrine by S K Hookham

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In their view, it pushes conceptual analysis to its limits because it shows the self-emptiness of all conceptualizable phenomena without itself conceptually establishing anything. It leaves the conceptual mind suspended without support or reference point since it sees that what is ultimately the case (paramarthasatya) is conceptually ungraspable. The problem for meditators is how to relate to this realization. What can they rely on to discover reality or truth if the conceptual mind cannot be trusted?

Samvrtisatya), and their· emptiness (rangtong). This emptiness is the ultimate or absolute reality about phenomena and also what must be seen in order for realization to arise. e. samvrtisatya) is (or are) not empty in the sense of not being there at all, but empty in the sense that it is (or t~y are) the base (gagshi) empty of something else (svabhava). The important pqint the Svatantrikas are making is that the whole idea of an underlying substratum to reality is concep- Emptiness from the Shentong Point of View 2~ tually _incoherent.

In fact, self-emptiness (rangtong) only describes what we mistakenly think we experieqce, not the true nature of experience. moments of consciousness· and its objects has been totally demolished. dual Jnana. Our experience is present, vivid, and alive yet not graspable even in terms of concepts· such as· time and space. Everything collapses under the rigorous analysis of Madhyamaka reasoning. t on analysis form and ·so forth cannot be found at all. Emptiness being none other than form and so forth means that emptiness is not one thing and form another.

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