Emptiness

Bodhisattva Vows For practicing the engaged state of bodhichitta and being best able to practice the six far-reaching attitudes, we need to take the bodhisattva vows. This involves refraining from committing the 18 root downfalls and the 46 faulty actions that transgress these...

Meditation on emptiness as the way to develop deepest bodhichitta.

How cognition of voidness liberates us from uncontrollably recurring samsaric rebirth is not a simple or speedy process.

An analysis of static phenomena, which are validly knowable and unaffected by causes and circumstances, and nonstatic phenomena, which are impermanent, changing from moment to moment.

The assertions of the four Tibetan Buddhist traditions concerning self-voidness and other-voidness and the methods for meditating on them in the context of the clear light subtlest level of mind.

While voidness is one of the most difficult topics in the Buddha’s teachings, we mustn’t be afraid of voidness. When understood correctly, it will get rid of the causes of our problems.

This variable of pure and impure refers to both aspects of the mental hologram: what it is and how it appears to exist.

The difference between the Gelug presentation of voidness and that shared in common by Kagyu, Nyingma and Sakya concern the type of voidness that is cognized non-conceptually and how to attain non-conceptual cognition of it.

To know how to cognize voidness, both conceptually and non-conceptually, and thus how to rid ourselves of the true causes of our true sufferings, we need to know the steps that each Indian Buddhist tenet system explains for the meditative process for realizing voidness.

Tsongkhapa explains the factors required for effective meditation in both sutra and tantra practice and how both practices are necessary for cognizing voidness (emptiness) with a joined state of shamatha and vipashyana.