I take it that you are very interested in this doctrine and I take the liberty to extract from the weblink you provided the initial material to kick of any discussion:
What Does Emptiness Mean?
What are things empty of? According to the Buddhist teachings, things are empty of inherent existence.
Being empty of inherent existence means that there is no essential, fixed or independent way in which things exist. Things have no essential nature. There is no way things truly are, in and of themselves.
Different Buddhist schools or tenet systems have different ways of characterizing emptiness; they have different ways of helping students reduce suffering.
yeap... 141am....time to sleep... mind is empty... :)
Originally posted by geis:yeap... 141am....time to sleep... mind is empty... :)
Why is this doctrine of interest to you since in the end everything is EMPTY?
Originally posted by I No Stupid:Why is this doctrine of interest to you since in the end everything is EMPTY?
not in the end,
is all the while.
not empty, not full;
yet empty, and full.
hahaha i'll just get back to work.
realisation of the twofold emptiness is the only way to end delusion and suffering
http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.095.than.html
Originally posted by An Eternal Now:realisation of the twofold emptiness is the only way to end delusion and suffering
http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.095.than.html
hmm .... then, it is easier than walking the Path or the row the Raft.
How do you guys apply Emptiness in daily life...?
Originally posted by 2009novice:How do you guys apply Emptiness in daily life...?
Originally posted by 2009novice:How do you guys apply Emptiness in daily life...?
No or less attachment to things or people around us.
I look at the objects/events that I show a preference or dislike to, then break them down into their parts. Usually after finding that they are empty of inherent existance my preference/dislike for them diminishes.
Originally posted by 2009novice:How do you guys apply Emptiness in daily life...?
Empty all your posessions is one.
Considering the inevitability of things and people, things happens by a cause/s that happened and cannot be reversed. In other words people don't really have a choice or things just happens. There is no one/ nothing to blame or be concerned with, perhaps only the original cause, the 1st happening, whatever it is, which is rather meaningless...
Originally posted by I No Stupid:Empty all your posessions is one.
dun think this is necessary. just watch the attachment to our possessions will do, developing the understanding of our relationships to the people and things around us is more helpful to get insights than to just 'empty' them.
Originally posted by Aneslayer:Considering the inevitability of things and people, things happens by a cause/s that happened and cannot be reversed. In other words people don't really have a choice or things just happens. There is no one/ nothing to blame or be concerned with, perhaps only the original cause, the 1st happening, whatever it is, which is rather meaningless...
this sounds deterministic... volition is dynamic because conditions every moment is different.
i also feel the phrase 'no one/nothing to blame or be concerned with' sounds abit too annihilistic.
Originally posted by Aneslayer:Considering the inevitability of things and people, things happens by a cause/s that happened and cannot be reversed. In other words people don't really have a choice or things just happens. There is no one/ nothing to blame or be concerned with, perhaps only the original cause, the 1st happening, whatever it is, which is rather meaningless...
"Monks, there are these three sectarian guilds that — when cross-examined, pressed for reasons, & rebuked by wise people — even though they may explain otherwise, remain stuck in [a doctrine of] inaction. Which three?
"There are priests & contemplatives who hold this teaching, hold this view: 'Whatever a person experiences — pleasant, painful, or neither pleasant nor painful — that is all caused by what was done in the past.' There are priests & contemplatives who hold this teaching, hold this view: 'Whatever a person experiences — pleasant, painful, or neither pleasant nor painful — that is all caused by a supreme being's act of creation.' There are priests & contemplatives who hold this teaching, hold this view: 'Whatever a person experiences — pleasant, painful, or neither pleasant nor painful — that is all without cause & without condition.'
"Having approached the priests & contemplatives who hold that... 'Whatever a person experiences... is all caused by what was done in the past,' I said to them: 'Is it true that you hold that... "Whatever a person experiences... is all caused by what was done in the past?"' Thus asked by me, they admitted, 'Yes.' Then I said to them, 'Then in that case, a person is a killer of living beings because of what was done in the past. A person is a thief... unchaste... a liar... a divisive speaker... a harsh speaker... an idle chatterer... greedy... malicious... a holder of wrong views because of what was done in the past.' When one falls back on what was done in the past as being essential, monks, there is no desire, no effort [at the thought], 'This should be done. This shouldn't be done.' When one can't pin down as a truth or reality what should & shouldn't be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative. This was my first righteous refutation of those priests & contemplatives who hold to such teachings, such views.
"Having approached the priests & contemplatives who hold that... 'Whatever a person experiences... is all caused by a supreme being's act of creation,' I said to them: 'Is it true that you hold that... "Whatever a person experiences... is all caused by a supreme being's act of creation?"' Thus asked by me, they admitted, 'Yes.' Then I said to them, 'Then in that case, a person is a killer of living beings because of a supreme being's act of creation. A person is a thief... unchaste... a liar... a divisive speaker... a harsh speaker... an idle chatterer... greedy... malicious... a holder of wrong views because of a supreme being's act of creation.' When one falls back on creation by a supreme being as being essential, monks, there is no desire, no effort [at the thought], 'This should be done. This shouldn't be done.' When one can't pin down as a truth or reality what should & shouldn't be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative. This was my second righteous refutation of those priests & contemplatives who hold to such teachings, such views.
"Having approached the priests & contemplatives who hold that... 'Whatever a person experiences... is all without cause, without condition,' I said to them: 'Is it true that you hold that... "Whatever a person experiences... is all without cause, without condition?"' Thus asked by me, they admitted, 'Yes.' Then I said to them, 'Then in that case, a person is a killer of living beings without cause, without condition. A person is a thief... unchaste... a liar... a divisive speaker... a harsh speaker... an idle chatterer... greedy... malicious... a holder of wrong views without cause, without condition.' When one falls back on lack of cause and lack of condition as being essential, monks, there is no desire, no effort [at the thought], 'This should be done. This shouldn't be done.' When one can't pin down as a truth or reality what should & shouldn't be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative. This was my third righteous refutation of those priests & contemplatives who hold to such teachings, such views.
"These are the three sectarian guilds that — when cross-examined, pressed for reasons, & rebuked by wise people — even though they may explain otherwise, remain stuck in inaction.
"But this Dhamma taught by me is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives. And which Dhamma taught by me is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives? 'There are these six properties' is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives. 'There are these six media of sensory contact' is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives. 'There are these eighteen explorations for the intellect' is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives. 'There are these four noble truths' is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives.
"'"There are these six properties" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to what was it said? These are the six properties: earth-property, liquid-property, fire-property, wind-property, space-property, consciousness-property. '"There are these six properties" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to this was it said.
"'"There are these six media of sensory contact" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to what was it said? These are the six media of sensory contact: the eye as a medium of sensory contact, the ear as a medium of sensory contact, the nose as a medium of sensory contact, the tongue as a medium of sensory contact, the body as a medium of sensory contact, the intellect as a medium of sensory contact. '"There are these six media of sensory contact" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to this was it said.
"'"There are these eighteen explorations for the intellect" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to what was it said? Seeing a form via the eye, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity. Hearing a sound via the ear... Smelling an aroma via the nose... Tasting a flavor via the tongue... Feeling a tactile sensation via the body... Cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for unhappiness, one explores an idea that can act as the basis for equanimity. '"There are these eighteen explorations for the intellect" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to this was it said.
"'"There are these four noble truths" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to what was it said?
"Sustained by/clinging to the six properties, there is an alighting of an embryo. There being an alighting, there is name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. To one experiencing feeling I declare, 'This is stress.' I declare, 'This is the origination of stress.' I declare, 'This is the cessation of stress.' I declare, 'This is the path of practice leading to the cessation of stress.'
"And what is the noble truth of stress? Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with what is not loved is stressful, separation from what is loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful. This is called the noble truth of stress.
"And what is the noble truth of the origination of stress?
"From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then old age & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
"This is called the noble truth of the origination of stress.
"And what is the noble truth of the cessation of stress?
"From the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then old age & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.
"This is called the noble truth of the cessation of stress.
"And what is the noble truth of the path of practice leading to the cessation of stress? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the noble truth of the path of practice leading to the cessation of stress.
"'"There are these four noble truths" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to this was it said."