Alex Wilding

I did once hear that the famous Sanskrit dictionary by Monier-Williams lists 18 meanings of the word, but I could be wrong there, and even if I'm not, I suspect that might be an underestimate. Of these various meanings, two are particularly prominent in Buddhist literature. Firstly, we speak of the Dharma, meaning the Buddhist teachings.

I did once hear that the famous Sanskrit dictionary by Monier-Williams lists 18 meanings of the word, but I could be wrong there, and even if I'm not, I suspect that might be an underestimate. Of these various meanings, two are particularly prominent in Buddhist literature. Firstly, we speak of the Dharma, meaning the Buddhist teachings.

When we take refuge, we take refuge in the three jewels, which are, of course, the Buddha, the Dharma, and the community. The word operates on multiple levels even there. It can be pictured as a stack of books, the Buddhist scriptures. And at the other end of the scale, Dharma refers to deep realization of the true nature of things.

When we take refuge, we take refuge in the three jewels, which are, of course, the Buddha, the Dharma, and the community. The word operates on multiple levels even there. It can be pictured as a stack of books, the Buddhist scriptures. And at the other end of the scale, Dharma refers to deep realization of the true nature of things.

Practicing the Dharma is another phrase used to refer to living in accordance with the teachings. The second group of meanings carried by the word Dharma could be described as the true elements of which reality is made up. As I just mentioned, we ourselves are made up of a bunch of bits and pieces. On the physical level, we are composed of the elements, and these are composed of tiny particles.

Practicing the Dharma is another phrase used to refer to living in accordance with the teachings. The second group of meanings carried by the word Dharma could be described as the true elements of which reality is made up. As I just mentioned, we ourselves are made up of a bunch of bits and pieces. On the physical level, we are composed of the elements, and these are composed of tiny particles.

Our minds also contain thoughts and attitudes and emotions that together make up what we call our consciousness. So far so good. Or perhaps not. What indeed are these dharmas? Are these actually independent things? Or is it not rather the case that they all themselves only exist in relation to other things and other dharmas? Are the particles of earth, for example, themselves without parts?

Our minds also contain thoughts and attitudes and emotions that together make up what we call our consciousness. So far so good. Or perhaps not. What indeed are these dharmas? Are these actually independent things? Or is it not rather the case that they all themselves only exist in relation to other things and other dharmas? Are the particles of earth, for example, themselves without parts?

Do they have an east and a west and north and a south? If they do, they're not partless and are therefore not ultimately real dharmas.

Do they have an east and a west and north and a south? If they do, they're not partless and are therefore not ultimately real dharmas.

Reasoning along these and similar lines, questioning whether ultimately real dharmas could possibly exist, and even questioning whether cause and effect, essential as it is, has any ultimate reality, gave rise to libraries full of philosophical analysis and explanation. This is the background against which the idea of emptiness emerged.

Reasoning along these and similar lines, questioning whether ultimately real dharmas could possibly exist, and even questioning whether cause and effect, essential as it is, has any ultimate reality, gave rise to libraries full of philosophical analysis and explanation. This is the background against which the idea of emptiness emerged.

Nothing exists in its own right, but things don't not exist either. We only have to drop a brick on our toe to know that in some way there is some kind of reality. This can be summed up in what is known as the Tetralemma, which was a common enough way of formulating things in Indian thought.

Nothing exists in its own right, but things don't not exist either. We only have to drop a brick on our toe to know that in some way there is some kind of reality. This can be summed up in what is known as the Tetralemma, which was a common enough way of formulating things in Indian thought.

The four points in this tetralemma, put rather crudely, are that things don't exist, but that they don't not exist, and they don't both exist and not exist, and finally, that they don't neither exist nor not exist. And I think you'll agree that we've got to the end of logic here. Perhaps we've even gone over the edge.

The four points in this tetralemma, put rather crudely, are that things don't exist, but that they don't not exist, and they don't both exist and not exist, and finally, that they don't neither exist nor not exist. And I think you'll agree that we've got to the end of logic here. Perhaps we've even gone over the edge.

Anyway, having rather radically swept away any positions or variations of positions about whether things exist or not, all summarized in the idea that things are empty, it must be clear that when we talk about emptiness, we aren't talking about some mystical void space somewhere else into which we hope to dissolve as we become enlightened.

Anyway, having rather radically swept away any positions or variations of positions about whether things exist or not, all summarized in the idea that things are empty, it must be clear that when we talk about emptiness, we aren't talking about some mystical void space somewhere else into which we hope to dissolve as we become enlightened.

It is this pencil in my hand as I write, this phone beside me, that pizza you're eating, that heartache he is feeling, and that toothache that's providing such a pain. These are the things that are empty. In short, all conceptual thinking actually misses the mark. Conceptual thinking is, of course, a wonderful thing. It's massively useful, but it's not the ultimate truth.

It is this pencil in my hand as I write, this phone beside me, that pizza you're eating, that heartache he is feeling, and that toothache that's providing such a pain. These are the things that are empty. In short, all conceptual thinking actually misses the mark. Conceptual thinking is, of course, a wonderful thing. It's massively useful, but it's not the ultimate truth.