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56 EASTERN HORIZON | TEACHINGS

Integrating • A specific perception (suññata-saññā) and mode of
meditation: This approach involves contemplating
the Dharma of the emptiness of phenomena, leading to deeper
states of insight and liberation.

Emptiness and Min Wei: In the Mahāyāna tradition, emptiness refers

to the lack of inherent, independent existence in all
Compassion in phenomena. It reveals that everything arises dependently,
without a fixed essence, and is interconnected. This
insight is central to the Madhyamaka and Yogācāra
Daily Life schools, which teach that emptiness is the ultimate
nature of reality, free from conceptual distortions.
Emptiness is closely tied to non-self, which specifically
In today’s fast-paced and interconnected world, denies a permanent, independent self in persons. While
the rapid growth of technology and individualism non-self focuses on the absence of a self, emptiness
often leads to feelings of disconnection and extends this understanding to all phenomena, showing
stress. However, the teachings of emptiness and that nothing exists independently. Realizing emptiness
compassion offer profound insights into the nature and non-self dismantles clinging and delusion, leading to
of our mind and the way we engage with others. liberation and the cultivation of wisdom and compassion,
In this issue of Eastern Horizon, we asked our essential for the bodhisattva path.
three respected teachers to reflect on how the
realization of emptiness supports the cultivation Tenzin Tsepal: In the Tibetan tradition, emptiness
of compassion, and how these interconnected is equivalent to selflessness (anatta) and suchness
principles can guide us through the challenges of (tattva). Emptiness is an object’s lack of ‘inherent
modern life, enhancing both personal growth and existence.’ It is a negation, an utter absence, of a
collective well-being. concrete, independent way of being with which we have

been so familiar since beginningless time. To ordinary
1. What does the term “emptiness” [Skt. Śūnyatā, beings, conventional objects appear to exist solidly from
Pali: Suññatā] mean in your respective their own side, as if they are completely independent
tradition? How is it related to the concept of of any causes and conditions, parts or labelling by the
non-self [Skt. anātman, Pali: anattā] mind. But all objects are dependent, even permanent

phenomena, and are therefore empty of such an
Aggacitta: The meaning of emptiness varies depending inherent way of being.
on the context, but it can generally be classified into
three main aspects: In the Prasangika-Madhyamika view held by most
Tibetan Buddhists, wisdom realizing emptiness
• The absence of mental disturbances or counters all superficial and deceptive conventional
defilements: In the Cūḷasuññata Sutta (MN 121) appearances. It refutes the inherent existence of both
and Mahāsuññata Sutta (MN 122), the Buddha persons and phenomena other than persons, without
describes dwelling in progressively subtler levels negating the persons or phenomena themselves or their
of emptiness, emphasizing a meditative state free ability to function.
from distractions.
• The absence of a permanent self (atta) or intrinsic 2. What about compassion – what does it mean,
how is it expressed, and is it an innate quality or
essence in all conditioned phenomena: In the Suññata
we need to develop it?
Sutta (SN 35.85), the Buddha teaches that the world is
empty of self and anything belonging to self.