Emptiness

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.

A deep understanding of the various components of an empowerment is important for gaining the most benefit from the experience.

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.

The Indian Buddhist tenet systems present graded levels of understanding of how things exist like an illusion, which we can use in our daily lives.

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 voidness and dependent arising.

“Engaging in Bodhisattva Behavior” (Skt. Bodhisattvacharyavatara) has ten chapters dedicated to the development of bodhichitta through the six far-reaching attitudes (perfections) – generosity, ethical self-discipline, patience, perseverance, concentration and discriminating...

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.”

Creativity becomes more open when, with an understanding of emptiness, we avoid making it an ego-trip.

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

Learn why Study Buddhism prefers the term “voidness” over “emptiness.”