viniketa wrote:Greg wrote: Those sharp enough to follow it are sharp enough to see its limitations.
Once one understands the implications of those limitations in terms of all thinking about 'exist, not exist, both exist, neither exist', mahāśūnya is fully realized.
What exists has to do with the permanent basis such as dharmakaya, dharmadhatu, nirvana, etc. And also the function of such basis, such as the conditional component of thinking, delusion or awakening. These two are inseparable and distinct, both co-exist as opposed to an absolute void.