This non-conceptual Wisdom Mind is not the object of the conceptualizing process and so is not negated by Mahyamaka reasoning. Therefore, it can be said to be the only thing that has absolute and true existence.
It is important to understand that this true existence does not mean that it can be conceptualized. If it were even the most subtle object of the conceptual process, it could be refuted by Prasangika reasoning. The non-conceptual Wisdom Mind is not something that even supreme wisdom (Skt. [i]prajna) can take as its object. Anything that can be an object of consciousness, however pure and refined, is dependently arising and has no true existence.
p.66 "Progressive Stages on the Meditation on Emptiness" by Khenpo Tsultrim Gyamtso Rinpoche
Last edited by smcj
on Sun May 25, 2014 6:12 pm, edited 2 times in total.
There is a tradition of making a distinction between two different perspectives on the nature of emptiness: one is when emptiness is presented within a philosophical analysis of the ultimate reality of things, in which case it ought to be understood in terms of a non-affirming negative phenomena. On the other hand, when it is discussed from the point of view of experience, it should be understood more in terms of an affirming negation.