Beyond ‘emptiness’

The chapter begins with the observation that Buddhist teachings offer a variety of perspectives on what constitutes the 'ultimate' reality. Some of these perspectives even suggest a view beyond 'emptiness' itself. A verse from Nāgārjuna's work is cited which implies that clinging to emptiness as a view is problematic. Interpretations of this lead to the understanding that emptiness should not be seen as a fixed thing or space, as that would be another form of clinging that the teachings urge to transcend.

The Relinquishing of All Views

The next section explores the idea that attributes like 'empty' or 'not empty' can also become objects of attachment, which must ultimately be relinquished. Eminent figures like Jñānagarbha and Śāntarakṣita emphasize that since phenomena do not inherently exist, their non-existence is equally indefinable, pointing to a state beyond all verbal and conceptual assertions. Ultimate truth, in this sense, transcends all declarative notions, including that of emptiness.

Rethinking Views and Emptiness

Burbea notes that while teachings such as Nāgārjuna's are occasionally interpreted as dismissals of all views, this is not an injunction against using views as tools in practice. Ways of looking at reality are unavoidable, and the relinquishing of the view of emptiness does not preclude the importance of views to engender understanding. Views themselves must be flexible, picked up or set aside as the situation demands. In this vein, emptiness is seen as an essential concept to grasp, but only as an interim step towards a greater realization.

The Conceptual and the Non-Conceptual Ultimate

The text explains that within various Buddhist schools, distinction is made between the 'conceptual ultimate', which still involves some level of conceptualization (emptiness, for instance), and the 'non-conceptual ultimate', which is free from all constructs. The former is seen as a stepping stone or approximation of the latter.

Emptiness, Awareness, and Appearances

The latter part of the chapter delves deeper into the implications of 'emptiness' when it is understood non-conceptually, especially in the context of a Buddha's gnosis. This gnosis, or wisdom awareness, is characterized by non-duality and non-conceptuality, realizing emptiness and appearances as undifferentiated. The teachings suggest that although appearances are cognized, they are not separate from emptiness, and a practitioner can cultivate this view to recognize that all phenomena are, in essence, manifestations of the same enlightened wisdom-awareness. This perspective also opens the path to tantric and imaginal practices, viewing the world as magical, empty, and divine. It implies that the enlightened mind is not something to achieve but is inherently present, only obscured by ignorance.

In conclusion, Burbea reiterates the importance of non-conceptual understanding in the realization of emptiness, urging practitioners to balance their insights to avoid leaning towards either reification or nihilism. This balance enables the mind to manifest its inherent beauty, free from defilements, reflecting its true nature as the Middle Way.