Asaṁskṛta śūnyatā
asaṁskṛta ṡūnyatā (T. 'dus ma byas stong pa nyid; C. wuwei kong 無爲空).[1] Translated as "emptiness of the unconditioned", "emptiness of uncollected phenomena", etc.[2] One of the sixteen types of emptiness.[2]
The emptiness of permanent phenomena which exist without depending on the collection of causes and conditions, such as the lack of truly independent existence of space.[2]
The Madhyamakāvatāra states:
When arising, abiding, and cessation are not among its characteristics,
A phenomenon is “noncomposite.”
These are empty of themselves,
And this is the “emptiness of the noncomposite.” (192)[3]
The Garland of Radiant Light states:
What is the purpose of meditating on emptiness? Its purpose is to obtain the qualities of the conditioned path and the unconditioned fruition, the transcendence of suffering. The essence of both of these is emptiness. Why, then, would one meditate on the emptiness of the qualities of the path and fruition? [...]
One meditates on the emptiness of the conditioned and the unconditioned to obtain the two genuinely pure virtues. These two virtues give rise to the conditioned path and the unconditioned transcendence of suffering, the positive qualities of existence and peace. If one apprehends their marks and develops attachment to them, they will not become totally pure. If, on the other hand, one understands their emptiness and practices them without conceit, one will attain completely pure fundamental virtues.[4]
Thrangu Rinpoche states:
The emptiness of the composite and non-composite ... is also called the emptiness of the conditioned and unconditioned... The composite and the non-composite refer respectively to the path and the fruition. The nature of the paths to Buddhahood is composite or conditioned. The emptiness of these true paths is the emptiness of the composite. The fruition is nirvana, the final goal, whose nature is non-composite or unconditioned. In both cases, the point of identifying both emptinesses is in order to eliminate attachment to the path and the fruition. As long as we have such attachment to the path and the fruition, we will not be able give birth to the good qualities of the path and the effect. When we abandon this attachment, then we will be able to give birth to the good qualities of the path and the good qualities of the effect. To achieve the path and the fruition, we have to realize the emptiness of the composite and of the non-composite.[5]
Notes
- ↑ Buswell & Lopez 2014, s.v. Lists of Lists, "sixteen emptinesses".
- ↑ 2.0 2.1 2.2
'dus ma byas stong pa nyid, Christian-Steinert Dictionary
- ↑ Khenpo Tsultrim Gyamtso 2003, Appendix 3.
- ↑ Dharmachakra Translation Committee 2007, Chapter 1. The Characteristics, The Characteristics of Complete Purification.
- ↑ Thrangu Rinpoche 2000, Chapter 1.
Sources
Buswell, Robert E.; Lopez, Donald S. (2014), The Princeton Dictionary of Buddhism, Princeton University
Dharmachakra Translation Committee (2007), Middle Beyond Extremes: Maitreya's Madhyantavibhaga with Commentaries by Khenpo Shenga and Ju Mipham, Snow Lion Publications- Khenpo Tsultrim Gyamtso (2003), The Sun of Wisdom, translated by Ari Goldfield, Shambhala
- Thrangu Rinpoche (2000), Distinguishing the Middle from the Extremes. The root text by Maitreya and a Commentary by The Venerable Khenchen Thrangu Rinpoche, Namo Buddha Publications