Difference between revisions of "Seven emptinesses of Lankavatara"
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What the [[Buddhist]] term [[empty]]/[[emptiness]] ([[shunya]]/[[shunyata]]) means depends a lot on the context in which it is used. For example, in the [[Lankavatara Sutra]] there are seven different [[emptiness]]'es. | What the [[Buddhist]] term [[empty]]/[[emptiness]] ([[shunya]]/[[shunyata]]) means depends a lot on the context in which it is used. For example, in the [[Lankavatara Sutra]] there are seven different [[emptiness]]'es. | ||
| − | “Replied Mahamati the [[Bodhisattva-Mahasattva]], I will indeed, [[Blessed One]]. The [[Blessed One]] said: [[Emptiness]], [[emptiness]], indeed! Mahamati, it is a term whose [[self-nature]] is false {{Wiki|imagination}}. Because of one's [[attachment]] to false {{Wiki|imagination}}, Mahamati, we have to talk of [[emptiness]], no-[[birth]], [[non-duality]], and absence of [[self-nature]]. In short, then, Mahamati, there are seven kinds of [[emptiness]]: ( | + | “Replied [[Mahamati]] the [[Bodhisattva-Mahasattva]], I will indeed, [[Blessed One]]. The [[Blessed One]] said: [[Emptiness]], [[emptiness]], indeed! [[Mahamati]], it is a term whose [[self-nature]] is false {{Wiki|imagination}}. Because of one's [[attachment]] to false {{Wiki|imagination}}, [[Mahamati]], we have to talk of [[emptiness]], no-[[birth]], [[non-duality]], and absence of [[self-nature]]. In short, then, [[Mahamati]], there are seven kinds of [[emptiness]]: ( |
1) The [[emptiness of individual marks]] ([[lakshana]]), | 1) The [[emptiness of individual marks]] ([[lakshana]]), | ||
(2) the [[emptiness of self-nature]] ([[bhavasvabhava]]), | (2) the [[emptiness of self-nature]] ([[bhavasvabhava]]), | ||
(3) the [[emptiness of no-work]] ([[apracarita]]), | (3) the [[emptiness of no-work]] ([[apracarita]]), | ||
(4) the [[emptiness of work]] ([[pracarita]]), | (4) the [[emptiness of work]] ([[pracarita]]), | ||
| − | (5) the [[emptiness of all things]] in the sense that they are unpredicable ([[nirabhilapya]]), | + | (5) the [[emptiness of all things]] in the [[sense]] that they are unpredicable ([[nirabhilapya]]), |
(6) the [[emptinessii in its highest sense of ultimate [[reality]] realisable only by [[noble]] [[wisdom]], and | (6) the [[emptinessii in its highest sense of ultimate [[reality]] realisable only by [[noble]] [[wisdom]], and | ||
(7) the [[emptiness of mutuality]] ([[itaretara]]) which is the seventh” (trans. {{Wiki|D.T. Suzuki}}). | (7) the [[emptiness of mutuality]] ([[itaretara]]) which is the seventh” (trans. {{Wiki|D.T. Suzuki}}). | ||
[[File:Nikko.jpg|thumb|250px|]] | [[File:Nikko.jpg|thumb|250px|]] | ||
| − | In the [[Pali canon]], [[suñña]] ([[shunya]]) can mean lack, vacant, desolate, barren, lonely, absent, etc. The [[Buddha]] tells [[Ananda]] that the temporal world ([[loka]]) is [[empty]] ([[suññam]]) of what belongs to the [[self]] which denotes a lack. The message is, we should not look for our [[self]] in the temporal [[world]]—it ain’t there. | + | In the [[Pali canon]], [[suñña]] ([[shunya]]) can mean lack, vacant, desolate, barren, lonely, absent, etc. The [[Buddha]] tells [[Ananda]] that the {{Wiki|temporal}} [[world]] ([[loka]]) is [[empty]] ([[suññam]]) of what belongs to the [[self]] which denotes a lack. The message is, we should not look for our [[self]] in the {{Wiki|temporal}} [[world]]—it ain’t there. |
| − | Also in the [[Pali canon]] we find (supreme or pure ultimate [[emptiness]]), viz., [[parisuddha paramanuttara suññata]] described in the discourse, [[Cula-Suññatâ Sutta]], of the [[Majjhima-Nikaya]]. This is a state which can only be described as mind that becomes utterly purified, or the same, pure [[Mind]]. [[Mind]] is able to distinguish its own pristine nature from its most (subtle of phenomenalization), namely, [[animitta-ceto-samadhi]] ( the [[samadhi]] of the [[mind]] that is [[signless]]). According to this [[Sutta]], [[animitta-ceto-samadhi]] is still “(effected and thought out)” which means it is [[impermanent]] and liable to stopping. | + | Also in the [[Pali canon]] we find (supreme or [[pure]] [[Wikipedia:Absolute (philosophy)|ultimate]] [[emptiness]]), viz., [[parisuddha paramanuttara suññata]] described in the [[discourse]], [[Cula-Suññatâ Sutta]], of the [[Majjhima-Nikaya]]. This is a [[state]] which can only be described as [[mind]] that becomes utterly [[purified]], or the same, [[pure]] [[Mind]]. [[Mind]] is able to distinguish its [[own]] pristine [[nature]] from its most ({{Wiki|subtle}} of phenomenalization), namely, [[animitta-ceto-samadhi]] ( the [[samadhi]] of the [[mind]] that is [[signless]]). According to this [[Sutta]], [[animitta-ceto-samadhi]] is still “([[effected and thought out]])” which means it is [[impermanent]] and liable to stopping. |
| − | Often in [[Mahayana]] [[Buddhism]] we find [[emptiness]] ([[shunyata]]) equated with [[suchness]] or [[tathata]]. [[Suchness]], we are to understand, is the (intrinsic substance or nature) ([[svabhava]]) of [[Mind]] which is the [[Mind]] that is [[Bodhi]] ([[bodhicitta]]). In this sense [[emptiness]] is {{Wiki|ontological}} or reveals the {{Wiki|ontological}} rather than being the negation of all [[knowledge]] claims. | + | Often in [[Mahayana]] [[Buddhism]] we find [[emptiness]] ([[shunyata]]) equated with [[suchness]] or [[tathata]]. [[Suchness]], we are to understand, is the (intrinsic [[substance]] or [[nature]]) ([[svabhava]]) of [[Mind]] which is the [[Mind]] that is [[Bodhi]] ([[bodhicitta]]). In this [[sense]] [[emptiness]] is {{Wiki|ontological}} or reveals the {{Wiki|ontological}} rather than being the {{Wiki|negation}} of all [[knowledge]] claims. |
In [[Zen]] there is a difference between {[[nihilistic emptiness]]) and [[pure Mind]] which is [[empty]] of bewitching [[defilements]]. From [[Zen]] [[master]] [[Tsung-mi]] we learn: | In [[Zen]] there is a difference between {[[nihilistic emptiness]]) and [[pure Mind]] which is [[empty]] of bewitching [[defilements]]. From [[Zen]] [[master]] [[Tsung-mi]] we learn: | ||
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“The [[Nirvana Sutra]], which says that “when there is nothing in a jar, the jar is said to be [[empty]]—it does not mean that there is no jar.” In the same way, “when there are no discriminating [[thoughts]] such as [[desire]] or [[anger]] in the [[mind]], the [[mind]] is said to be [[empty]]—it does not mean that there is no [[mind]]. ‘[[No mind]]’ ([[wu-hsin]]) only means that the [[defilements]] ([[fan-nao]]; [[klesha]]) have been eliminated from the [[mind]].” | “The [[Nirvana Sutra]], which says that “when there is nothing in a jar, the jar is said to be [[empty]]—it does not mean that there is no jar.” In the same way, “when there are no discriminating [[thoughts]] such as [[desire]] or [[anger]] in the [[mind]], the [[mind]] is said to be [[empty]]—it does not mean that there is no [[mind]]. ‘[[No mind]]’ ([[wu-hsin]]) only means that the [[defilements]] ([[fan-nao]]; [[klesha]]) have been eliminated from the [[mind]].” | ||
| − | We can consider [[absolute]] [[Mind]] to be completely [[empty]] of any and all determinations—which, in itself, is a sheer, marvelous vacuity which is, nevertheless, real and dynamic. [[Truth]] be told, the [[Buddha]] taught the [[emptiness]] or barrenness of [[phenomena]]; that they have no true nature. He also taught the [[absolute]] or [[tathata]] to be [[empty]] of [[phenomena]] and determinations. | + | We can consider [[absolute]] [[Mind]] to be completely [[empty]] of any and all determinations—which, in itself, is a sheer, marvelous [[vacuity]] which is, nevertheless, real and dynamic. [[Truth]] be told, the [[Buddha]] [[taught]] the [[emptiness]] or barrenness of [[phenomena]]; that they have no [[true nature]]. He also [[taught]] the [[absolute]] or [[tathata]] to be [[empty]] of [[phenomena]] and [[determinations]]. |
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Skt. [[अध्यात्मबहिर्धाशून्यता]], [[adhyātmabahirdhāśūnyatā]], Pron.: [[adhyatmabahirdhashunyata]] | Skt. [[अध्यात्मबहिर्धाशून्यता]], [[adhyātmabahirdhāśūnyatā]], Pron.: [[adhyatmabahirdhashunyata]] | ||
| − | In short, then, Mahamati, there are seven kinds of [[emptiness]]: | + | In short, then, [[Mahamati]], there are seven kinds of [[emptiness]]: |
(1) The [[emptiness of individual marks]] ([[lakshana]]), | (1) The [[emptiness of individual marks]] ([[lakshana]]), | ||
(2) the [[emptiness of self-nature]] ([[bhavasvabhava]]), | (2) the [[emptiness of self-nature]] ([[bhavasvabhava]]), | ||
| Line 40: | Line 40: | ||
(7) the [[emptiness of mutuality]] ([[itaretara]]) which is the seventh. | (7) the [[emptiness of mutuality]] ([[itaretara]]) which is the seventh. | ||
[[File:M-bud10.jpg|thumb|250px|]] | [[File:M-bud10.jpg|thumb|250px|]] | ||
| − | Sixteen kinds of [[emptiness]], or [[shunyata]] (Skt. [[ṣoḍaśaśūnyatā]]; Tib. [[tongnyi chudruk]]; Wyl. [[stong nyid bcu drug]]), which are mentioned in [[Chandrakirti]]'s [[Madhyamakavatara]]: | + | Sixteen kinds of [[emptiness]], or [[shunyata]] (Skt. [[ṣoḍaśaśūnyatā]]; Tib. [[tongnyi chudruk]]; [[Wyl.]] [[stong nyid bcu drug]]), which are mentioned in [[Chandrakirti]]'s [[Madhyamakavatara]]: |
1. [[emptiness]] of the outer | 1. [[emptiness]] of the outer | ||
2. [[emptiness]] of the inner | 2. [[emptiness]] of the inner | ||
3. [[emptiness]] of the outer and inner | 3. [[emptiness]] of the outer and inner | ||
4. great [[emptiness]] | 4. great [[emptiness]] | ||
| − | 5. [[emptiness]] of the beginningless and [[endless]] | + | 5. [[emptiness]] of the [[beginningless]] and [[endless]] |
| − | 6. [[emptiness]] of the conditioned | + | 6. [[emptiness]] of the [[conditioned]] |
| − | 7. [[emptiness]] of the unconditioned | + | 7. [[emptiness]] of the [[unconditioned]] |
8. [[emptiness]] of [[emptiness]] | 8. [[emptiness]] of [[emptiness]] | ||
9. [[emptiness]] beyond [[extremes]] | 9. [[emptiness]] beyond [[extremes]] | ||
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12. [[ultimate emptiness]] | 12. [[ultimate emptiness]] | ||
13. [[emptiness]] of the indispensable | 13. [[emptiness]] of the indispensable | ||
| − | 14. [[emptiness]] of the essential nature of non-entities | + | 14. [[emptiness]] of the [[essential nature]] of non-entities |
15. [[emptiness]] of all [[phenomena]] | 15. [[emptiness]] of all [[phenomena]] | ||
| − | 16. [[emptiness]] of specific characteristics | + | 16. [[emptiness]] of specific [[characteristics]] |
[[File:M10Manjushri.jpg|thumb|250px|]] | [[File:M10Manjushri.jpg|thumb|250px|]] | ||
| − | 18 Kausika [[Prajnaparamita]] emptiness'es: | + | 18 [[Kausika]] [[Prajnaparamita]] emptiness'es: |
| − | [[emptiness]] of the [[subject]], [[emptiness]] of the [[object]], [[emptiness]] of both [[subject]] and [[object]], [[emptiness]] of [[emptiness]], the [[great emptiness]], [[emptiness]] in the [[ultimate]] [[sense]], conditioned [[emptiness]], unconditioned [[emptiness]], [[absolute]] [[emptiness]], [[emptiness]] without beginning and end, [[emptiness]] of non-repudiation, [[emptiness]] of essential nature, [[emptiness]] of all [[dharmas]], [[emptiness]] of own marks, [[emptiness]] of the absence of a basis, [[emptiness]] of non-[[existence]], [[emptiness]] of [[own-being]], [[emptiness]] of the non-[[existence]] of own being. There are in short the [[emptiness]] This is the [[perfection]] of [[wisdom]] | + | [[emptiness]] of the [[subject]], [[emptiness]] of the [[object]], [[emptiness]] of both [[subject]] and [[object]], [[emptiness]] of [[emptiness]], the [[great emptiness]], [[emptiness]] in the [[ultimate]] [[sense]], [[conditioned]] [[emptiness]], [[unconditioned]] [[emptiness]], [[absolute]] [[emptiness]], [[emptiness]] without beginning and end, [[emptiness]] of non-repudiation, [[emptiness]] of [[essential nature]], [[emptiness]] of all [[dharmas]], [[emptiness]] of [[own]] marks, [[emptiness]] of the absence of a basis, [[emptiness]] of non-[[existence]], [[emptiness]] of [[own-being]], [[emptiness]] of the non-[[existence]] of [[own]] being. There are in short the [[emptiness]] This is the [[perfection]] of [[wisdom]] |
-[[Kauśika Prajñāpāramitā Sutra]] | -[[Kauśika Prajñāpāramitā Sutra]] | ||
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3. [[Emptiness of the subject and the externals]] ([[adhyatma-bahirdha-sunyata]]) | 3. [[Emptiness of the subject and the externals]] ([[adhyatma-bahirdha-sunyata]]) | ||
| − | These first three [[emptiness]];es have direct analogues in the [[Pali]] Discourses [N] The [[Great Emptiness Sutra]] ([[Maha-sunnata-sutta]]) of the [[Middle]]-lenth Discourses [MN: 122] refers to entering on and abiding in an internal [[emptiness]] ([[ajjhatta sunnata]]) an external [[emptiness]] ([[bahiddha sunnata]]), and an internal and external [[emptiness]]. The internal [[emptiness]] refers to the [[emptiness]] of a [[monk]]’s own [[psycho-physical]] organism and the external [[emptiness]], according to the commentary, refers to the [[emptiness]] of others’ [[psycho-physical]] organisms. | + | These first three [[emptiness]];es have direct analogues in the [[Pali]] [[Discourses]] [N] The [[Great Emptiness Sutra]] ([[Maha-sunnata-sutta]]) of the [[Middle]]-lenth [[Discourses]] [MN: 122] refers to entering on and abiding in an internal [[emptiness]] ([[ajjhatta sunnata]]) an external [[emptiness]] ([[bahiddha sunnata]]), and an internal and external [[emptiness]]. The internal [[emptiness]] refers to the [[emptiness]] of a [[monk]]’s [[own]] [[psycho-physical]] {{Wiki|organism}} and the external [[emptiness]], according to the commentary, refers to the [[emptiness]] of others’ [[psycho-physical]] {{Wiki|organisms}}. |
[[File:Manjusuri 3463.jpg|thumb|250px|]] | [[File:Manjusuri 3463.jpg|thumb|250px|]] | ||
| − | 4. [[Emptiness of emptiness]] ([[sunyata-sunyata]]). This [[emptiness]] is presumably for countering the absolutization and reification of [[emptiness]] that [[Nargarjuna]] warns against (MK: 13.8) | + | 4. [[Emptiness of emptiness]] ([[sunyata-sunyata]]). This [[emptiness]] is presumably for countering the absolutization and [[reification]] of [[emptiness]] that [[Nargarjuna]] warns against (MK: 13.8) |
5. The [[great emptiness]] ([[maha-sunyata]]). (The [[ten directions]] to which this [[emptiness]] refers are the eight cardinals, {{Wiki|nadir}} and [[zenith]]) | 5. The [[great emptiness]] ([[maha-sunyata]]). (The [[ten directions]] to which this [[emptiness]] refers are the eight cardinals, {{Wiki|nadir}} and [[zenith]]) | ||
| − | 6. The [[emptiness of the ultimate]] ([[paramartha-sunyata]]). For the [[madhyamika]]'s’ {{Wiki|grasping}} at [[nirvana]], the [[ultimate]], would preclude one from attaining it. | + | 6. The [[emptiness of the ultimate]] ([[paramartha-sunyata]]). For the [[madhyamika]]'s’ {{Wiki|grasping}} at [[nirvana]], the [[ultimate]], would preclude one from [[attaining]] it. |
7. [[Emptiness of the conditioned]] ([[samskrta]]) | 7. [[Emptiness of the conditioned]] ([[samskrta]]) | ||
8. [[Emptiness of the unconditioned]] ([[asamskrta]]) | 8. [[Emptiness of the unconditioned]] ([[asamskrta]]) | ||
| − | 9. [[Emptiness]] of what has surpassed boundaries | + | 9. [[Emptiness]] of what has surpassed [[boundaries]] |
([[atyanta]]). [[Haribhadra]] interprets this as that which is beyond the [[extremes]] of {{Wiki|nihilism}} ([[uccheda]]) and {{Wiki|eternalism}} ([[sasvata]].) | ([[atyanta]]). [[Haribhadra]] interprets this as that which is beyond the [[extremes]] of {{Wiki|nihilism}} ([[uccheda]]) and {{Wiki|eternalism}} ([[sasvata]].) | ||
10. [[Emptiness without a beginning or an end]] ([[anavaragra]]) | 10. [[Emptiness without a beginning or an end]] ([[anavaragra]]) | ||
11. [[Emptiness of that which is not rejected]] ([[anavakara]]) (of what is gained, and required in the [[spiritual]] endeavor.) | 11. [[Emptiness of that which is not rejected]] ([[anavakara]]) (of what is gained, and required in the [[spiritual]] endeavor.) | ||
| − | 12. [[Emptiness of a thing’s own nature]] ([[prakrtisunyata]]). The unmade ([[akrta]]) state of things referred to in this [[emptiness]] means (MABh: 199) specifically not made by [[disciples]], [[self]]-evolvers, [[bodhisattvas]] or the [[Tathagata]], i.e. by design. | + | 12. [[Emptiness of a thing’s own nature]] ([[prakrtisunyata]]). The unmade ([[akrta]]) [[state]] of things referred to in this [[emptiness]] means (MABh: 199) specifically not made by [[disciples]], [[self]]-evolvers, [[bodhisattvas]] or the [[Tathagata]], i.e. by design. |
13. The [[emptiness]] of all [[phenomena]] ([[sarv]-dharma]]) | 13. The [[emptiness]] of all [[phenomena]] ([[sarv]-dharma]]) | ||
| − | 14. The [[emptiness]] of [[self]]-defining properties ([[svalaksana]]). This is the [[emptiness]] of the definitions or defining characteristics of all knowable's and is expanded at length (6.202-215) with definitions applicable to that which is basic to [[existence]] (6.202-204), the [[bodhisattva]]’s [[path]] (6.205-207) and the liberated state ([[moksa]]) (6.208-215) | + | 14. The [[emptiness]] of [[self]]-defining properties ([[svalaksana]]). This is the [[emptiness]] of the definitions or [[defining characteristics]] of all knowable's and is expanded at length (6.202-215) with definitions applicable to that which is basic to [[existence]] (6.202-204), the [[bodhisattva]]’s [[path]] (6.205-207) and the {{Wiki|liberated}} [[state]] ([[moksa]]) (6.208-215) |
15. The [[emptiness of the unobservable]] ([[anupalambha]]) | 15. The [[emptiness of the unobservable]] ([[anupalambha]]) | ||
| − | 16. The [[emptiness of non-things]] ([[abhava]]). This is the [[emptiness]] of [[non-phenomenality]], rather than [[nonphenomena]]. The Perfect [[Insight]] in Twenty-five Thousand [[Stanzas]] [PPS] says that things have no entity because of relational origination ([[pratitya-samutpada]]) (Note: Also organization) | + | 16. The [[emptiness of non-things]] ([[abhava]]). This is the [[emptiness]] of [[non-phenomenality]], rather than [[nonphenomena]]. The Perfect [[Insight]] in Twenty-five Thousand [[Stanzas]] [PPS] says that things have no [[entity]] because of relational origination ([[pratitya-samutpada]]) (Note: Also [[organization]]) |
17. The [[emptiness of things]] ([[bhava]]) | 17. The [[emptiness of things]] ([[bhava]]) | ||
| − | 18. The [[emptiness of non-things]] ([[abhava]]). The unproduced or permanent [[phenomena]] referred to are [[space]] and the two cessations ([[nirodha]]), i.e. [[nirvana]] and the non-analytical stases. | + | 18. The [[emptiness of non-things]] ([[abhava]]). The unproduced or [[permanent]] [[phenomena]] referred to are [[space]] and the two cessations ([[nirodha]]), i.e. [[nirvana]] and the non-analytical stases. |
19. The [[emptiness of own nature]] ([[svabhava]]). | 19. The [[emptiness of own nature]] ([[svabhava]]). | ||
20. The [[emptiness]] of the other thing ([[parabhava]]) | 20. The [[emptiness]] of the other thing ([[parabhava]]) | ||
| − | Seven [[emptiness]]'es of [[Lankavatara]]: In short, then, Mahamati, there are seven kinds of [[emptiness]]: | + | Seven [[emptiness]]'es of [[Lankavatara]]: In short, then, [[Mahamati]], there are seven kinds of [[emptiness]]: |
| − | (1) The [[emptiness]] of individual marks]] ([[lakshana]]), | + | (1) The [[emptiness]] of {{Wiki|individual}} marks]] ([[lakshana]]), |
(2) the [[emptiness of self-nature]] ([[bhavasvabhava]]), | (2) the [[emptiness of self-nature]] ([[bhavasvabhava]]), | ||
(3) the [[emptiness of no-work]] ([[apracarita]]), | (3) the [[emptiness of no-work]] ([[apracarita]]), | ||
| Line 99: | Line 99: | ||
(7) the [[emptiness of mutuality]] ([[itaretara]]) which is the seventh. | (7) the [[emptiness of mutuality]] ([[itaretara]]) which is the seventh. | ||
| − | [[Sixteen kinds]] of [[emptiness]], or [[shunyata]] (Skt. [[ṣoḍaśaśūnyatā]]; Tib. [[tongnyi chudruk]]; Wyl. [[stong nyid bcu drug]]), which are mentioned in [[Chandrakirti]]'s [[Madhyamakavatara]]: | + | [[Sixteen kinds]] of [[emptiness]], or [[shunyata]] (Skt. [[ṣoḍaśaśūnyatā]]; Tib. [[tongnyi chudruk]]; [[Wyl.]] [[stong nyid bcu drug]]), which are mentioned in [[Chandrakirti]]'s [[Madhyamakavatara]]: |
1. [[emptiness]] of the outer | 1. [[emptiness]] of the outer | ||
Revision as of 09:20, 17 March 2015
What the Buddhist term empty/emptiness (shunya/shunyata) means depends a lot on the context in which it is used. For example, in the Lankavatara Sutra there are seven different emptiness'es.
“Replied Mahamati the Bodhisattva-Mahasattva, I will indeed, Blessed One. The Blessed One said: Emptiness, emptiness, indeed! Mahamati, it is a term whose self-nature is false imagination. Because of one's attachment to false imagination, Mahamati, we have to talk of emptiness, no-birth, non-duality, and absence of self-nature. In short, then, Mahamati, there are seven kinds of emptiness: (
1) The emptiness of individual marks (lakshana),
(2) the emptiness of self-nature (bhavasvabhava),
(3) the emptiness of no-work (apracarita),
(4) the emptiness of work (pracarita),
(5) the emptiness of all things in the sense that they are unpredicable (nirabhilapya),
(6) the [[emptinessii in its highest sense of ultimate reality realisable only by noble wisdom, and
(7) the emptiness of mutuality (itaretara) which is the seventh” (trans. D.T. Suzuki).
In the Pali canon, suñña (shunya) can mean lack, vacant, desolate, barren, lonely, absent, etc. The Buddha tells Ananda that the temporal world (loka) is empty (suññam) of what belongs to the self which denotes a lack. The message is, we should not look for our self in the temporal world—it ain’t there.
Also in the Pali canon we find (supreme or pure ultimate emptiness), viz., parisuddha paramanuttara suññata described in the discourse, Cula-Suññatâ Sutta, of the Majjhima-Nikaya. This is a state which can only be described as mind that becomes utterly purified, or the same, pure Mind. Mind is able to distinguish its own pristine nature from its most (subtle of phenomenalization), namely, animitta-ceto-samadhi ( the samadhi of the mind that is signless). According to this Sutta, animitta-ceto-samadhi is still “(effected and thought out)” which means it is impermanent and liable to stopping.
Often in Mahayana Buddhism we find emptiness (shunyata) equated with suchness or tathata. Suchness, we are to understand, is the (intrinsic substance or nature) (svabhava) of Mind which is the Mind that is Bodhi (bodhicitta). In this sense emptiness is ontological or reveals the ontological rather than being the negation of all knowledge claims.
In Zen there is a difference between {nihilistic emptiness) and pure Mind which is empty of bewitching defilements. From Zen master Tsung-mi we learn:
“Nihilistic emptiness means vacuity, openness, absence, or extinction. It does not refer to the (Genuine Mind) (zhen shi xin). [This kind of emptiness] is without wisdom, without function, and cannot be found within dharmas.”
Again he says,
“The Nirvana Sutra, which says that “when there is nothing in a jar, the jar is said to be empty—it does not mean that there is no jar.” In the same way, “when there are no discriminating thoughts such as desire or anger in the mind, the mind is said to be empty—it does not mean that there is no mind. ‘No mind’ (wu-hsin) only means that the defilements (fan-nao; klesha) have been eliminated from the mind.”
We can consider absolute Mind to be completely empty of any and all determinations—which, in itself, is a sheer, marvelous vacuity which is, nevertheless, real and dynamic. Truth be told, the Buddha taught the emptiness or barrenness of phenomena; that they have no true nature. He also taught the absolute or tathata to be empty of phenomena and determinations.
Skt. अध्यात्मबहिर्धाशून्यता, adhyātmabahirdhāśūnyatā, Pron.: adhyatmabahirdhashunyata
In short, then, Mahamati, there are seven kinds of emptiness:
(1) The emptiness of individual marks (lakshana),
(2) the emptiness of self-nature (bhavasvabhava),
(3) the emptiness of no-work (apracarita),
(4) the emptiness of work (pracarita),
(5) the emptiness of all things in the sense that they are unpredicable (nirabhilapya),
(6) the [[emptiness in its highest sense of ultimate reality realisable only by noble wisdom, and
(7) the emptiness of mutuality (itaretara) which is the seventh.
Sixteen kinds of emptiness, or shunyata (Skt. ṣoḍaśaśūnyatā; Tib. tongnyi chudruk; Wyl. stong nyid bcu drug), which are mentioned in Chandrakirti's Madhyamakavatara:
1. emptiness of the outer
2. emptiness of the inner
3. emptiness of the outer and inner
4. great emptiness
5. emptiness of the beginningless and endless
6. emptiness of the conditioned
7. emptiness of the unconditioned
8. emptiness of emptiness
9. emptiness beyond extremes
10. natural emptiness
11. emptiness of the unobserved
12. ultimate emptiness
13. emptiness of the indispensable
14. emptiness of the essential nature of non-entities
15. emptiness of all phenomena
16. emptiness of specific characteristics
18 Kausika Prajnaparamita emptiness'es:
emptiness of the subject, emptiness of the object, emptiness of both subject and object, emptiness of emptiness, the great emptiness, emptiness in the ultimate sense, conditioned emptiness, unconditioned emptiness, absolute emptiness, emptiness without beginning and end, emptiness of non-repudiation, emptiness of essential nature, emptiness of all dharmas, emptiness of own marks, emptiness of the absence of a basis, emptiness of non-existence, emptiness of own-being, emptiness of the non-existence of own being. There are in short the emptiness This is the perfection of wisdom
-Kauśika Prajñāpāramitā Sutra
Haribadhra's 20 kinds of emptiness:
. Emptiness of the subject (adhyatma sunyata)
2. Emptiness of the external (bahirdha sunyata)
3. Emptiness of the subject and the externals (adhyatma-bahirdha-sunyata)
These first three emptiness;es have direct analogues in the Pali Discourses [N] The Great Emptiness Sutra (Maha-sunnata-sutta) of the Middle-lenth Discourses [MN: 122] refers to entering on and abiding in an internal emptiness (ajjhatta sunnata) an external emptiness (bahiddha sunnata), and an internal and external emptiness. The internal emptiness refers to the emptiness of a monk’s own psycho-physical organism and the external emptiness, according to the commentary, refers to the emptiness of others’ psycho-physical organisms.
4. Emptiness of emptiness (sunyata-sunyata). This emptiness is presumably for countering the absolutization and reification of emptiness that Nargarjuna warns against (MK: 13.8)
5. The great emptiness (maha-sunyata). (The ten directions to which this emptiness refers are the eight cardinals, nadir and zenith)
6. The emptiness of the ultimate (paramartha-sunyata). For the madhyamika's’ grasping at nirvana, the ultimate, would preclude one from attaining it.
7. Emptiness of the conditioned (samskrta)
8. Emptiness of the unconditioned (asamskrta)
9. Emptiness of what has surpassed boundaries
(atyanta). Haribhadra interprets this as that which is beyond the extremes of nihilism (uccheda) and eternalism (sasvata.)
10. Emptiness without a beginning or an end (anavaragra)
11. Emptiness of that which is not rejected (anavakara) (of what is gained, and required in the spiritual endeavor.)
12. Emptiness of a thing’s own nature (prakrtisunyata). The unmade (akrta) state of things referred to in this emptiness means (MABh: 199) specifically not made by disciples, self-evolvers, bodhisattvas or the Tathagata, i.e. by design.
13. The emptiness of all phenomena ([[sarv]-dharma]])
14. The emptiness of self-defining properties (svalaksana). This is the emptiness of the definitions or defining characteristics of all knowable's and is expanded at length (6.202-215) with definitions applicable to that which is basic to existence (6.202-204), the bodhisattva’s path (6.205-207) and the liberated state (moksa) (6.208-215)
15. The emptiness of the unobservable (anupalambha)
16. The emptiness of non-things (abhava). This is the emptiness of non-phenomenality, rather than nonphenomena. The Perfect Insight in Twenty-five Thousand Stanzas [PPS] says that things have no entity because of relational origination (pratitya-samutpada) (Note: Also organization)
17. The emptiness of things (bhava)
18. The emptiness of non-things (abhava). The unproduced or permanent phenomena referred to are space and the two cessations (nirodha), i.e. nirvana and the non-analytical stases.
19. The emptiness of own nature (svabhava).
20. The emptiness of the other thing (parabhava)
Seven emptiness'es of Lankavatara: In short, then, Mahamati, there are seven kinds of emptiness:
(1) The emptiness of individual marks]] (lakshana),
(2) the emptiness of self-nature (bhavasvabhava),
(3) the emptiness of no-work (apracarita),
(4) the emptiness of work (pracarita),
(5) the emptiness of all things in the sense that they are unpredicable (nirabhilapya),
(6) the [[emptiness in its highest sense of ultimate reality realisable only by noble wisdom, and
(7) the emptiness of mutuality (itaretara) which is the seventh.
Sixteen kinds of emptiness, or shunyata (Skt. ṣoḍaśaśūnyatā; Tib. tongnyi chudruk; Wyl. stong nyid bcu drug), which are mentioned in Chandrakirti's Madhyamakavatara:
1. emptiness of the outer
2. emptiness of the inner
3. emptiness of the outer and inner
