Emptiness

The non-conceptual understanding of voidness will stop the tainted aggregates from uncontrollably recurring. 

Tsenshap Serkong Rinpoche provides a deep analysis of the first few verses of the ninth chapter, “Discriminating Awareness,” from “Engaging in Bodhisattva Behavior.”

A question-and-answer session between Dr. Alexander Berzin and Tsenshap Serkong Rinpoche II on the Prasangika view of voidness according to the Gelugpa and Nyingma assertions.

An uncommon explanation of the four noble truths as what Buddha taught to counter two sets of reversed, mistaken views.

Voidness, or emptiness, is the total absence of impossible ways of existing, such as self-established inherent existence, while mental labeling is how we account for the conventional existence of things as “this” or “that.”

Following his attainment of non-conceptual cognition of voidness (emptiness), Tsongkhapa wrote this eulogy giving poetical expression to his enormous appreciation of Buddha’s kindness in teaching the non-contraction between dependent arising and voidness.

According to the Sautrantika tenet system, there are seven ways of knowing an object. To understand the seven in more detail, we first need to know what a way of knowing (“lorig” in Tibetan) is.

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 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.

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