If “suffering”, from a Buddhist perspective, is your “self” bumping into all the other “selfs” of the world, and your “self” not being “at ease” with the way the world is … then Buddhist teachings on “no self” and on “emptiness” provide 3 medicines for that “dis-ease” …
First, there is no “self” to do the bumping, and no other “selfs” to be bumped — an abiding”self” is an illusion, and thus so too is the “self’s” problems and discontents.
Second, there is no division between “self” and “not self”, and all is “one”, so no two things to go bumpedy bump.
Third, each “bumper” and “bumpee” and “bumping” is perfectly whole, self contained and complete unto itself … just-what-it-is … so no friction is possible that way too.
Each of those perspectives serves to alleviate the friction and conflict, and each is simultaneously true in its own way.
First, there is no “self” to do the bumping, and no other “selfs” to be bumped — an abiding”self” is an illusion, and thus so too is the “self’s” problems and discontents.
Second, there is no division between “self” and “not self”, and all is “one”, so no two things to go bumpedy bump.
Third, each “bumper” and “bumpee” and “bumping” is perfectly whole, self contained and complete unto itself … just-what-it-is … so no friction is possible that way too.
Each of those perspectives serves to alleviate the friction and conflict, and each is simultaneously true in its own way.
A/vo/lo/ki/tes/va/ra/ Bo/dhi/satt/va/, A/wa/kened/ One/ of/ Com/pas/sion/,
In/ Praj/na/ Pa/ra/mi/ta/, the/Deep/ Prac/tice/ of/ Per/fect/ Wis/dom/
Per/ceived/ the/ emp/ti/ness/ of /all /five /con/di/tions/,
O/ Sha/ri/pu/tra/, form/ is/ no/ o/ther/ than/ emp/ti/ness/, Emp/ti/ness/ no/ o/ther/ than/ form/; Form/ is/ pre/cise/ly/ emp/ti/ness/, emp/ti/ness/ pre/cise/ly/ form/.
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