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...

The understanding of voidness does not negate the existence of the conventional “me.” We do exist, but not in the manner of a false “me.” As something imputed on a body and mind, yet unfindable inside them, our conventional “me” is like an illusion.

A Gelug presentation of the topic of negations and affirmations, which are crucial in meditating on the negation phenomenon, voidness.

Yongdzin Ling Rinpoche explains the Gelug Prasangika presentation of appearances being the play of the mind.

The various Tibetan Buddhist traditions differ as to the voidness non-conceptually cognized by each of the three types of practitioners – shravaka, pratyekabuddha and bodhisattva – when becoming an arya.

Aryadeva’s treatise discusses how to build up the positive potential for understanding voidness and how to gain correct cognition of the deepest truth.

When we correctly understand emptiness (voidness), we correctly understand dependent arising; and when we correctly understand dependent arising, we correctly understand emptiness.

A summary of the main assertions unique to the Gelug tradition, concerning cognition theory, the Indian Buddhist tenet systems, karma, the three times, and many more.

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.

A look at how dependent arising eliminates the extreme of nihilism and the extreme of absolutism.