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Buddhist philosophers have long been distinguished for their sophisticated analysis of emptiness (Skt.: sunyata). According to the concept of emptiness, words such as “car” or “tree” are helpful labels, but they do not refer to entities that have independent existence. Such terms are “empty” because they are imputed or overlaid on the variety of parts that make up an object. The mind and self are also empty in this way because they do not exist outside of relational, interdependent processes; they are not permanent. For Mahayana thinkers, all phenomena are generally considered empty.
For the Tibetan philosopher Dölpopa Sherab Gyaltsen (1292–1361), however, ultimate truth is empty only of “other,” the conventionally existing phenomena that appear in the world. In line with mainstream Mahayana tho...
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