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Examples
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The non-Gelug traditions take true existence to mean true unimputed existence.
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So long as the minds that perceive them are not affected by superficial or deepest causes for deceptive or distorted appearance-making – such as astigmatism, autism, or grasping for true unimputed existence – the cognitions of the appearances of us as usual humans or as Buddha-figures are equally valid.
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All four accept a common locus of phenomena over the three times, which remains the same and has findable, unimputed, substantially established existence.
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Denumerable voidness is voidness as the nonimplicative negation (med-dgag, affirming negation) of true unimputed existence.
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In simpler terms, it is the absolute absence of true unimputed existence, because there is no such thing.
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The analogy drawn is a woman being a daughter in relation to her mother and a mother in relation to her daughter – but, on the basis of findable, substantially existent, unimputed existence.
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However, unlike the Vaibhashika assertion, Prasangika does not assert that this situation of relativity entails an unimputed, substantially existent “Monday” having an essential nature of being all three times and thus a findable common locus for the mental labels of the three.
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The Gelug presentation just adds that what we see through the periscope appears to exist in an impossible manner – in the Chittamatra system, with an appearance of duality (gnyis-snang), and within the Svatantrika system, with an appearance of true unimputed existence (bden-snang).
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Self-voidness is the absence of an impossible way of existing, such as true unimputed existence and, beyond that, existence that corresponds to what words and concepts imply.
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Moreover, the table lacks true unimputed existence (bden-par ma-grub-pa).
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