Emptiness

Kalachakra practice includes a special way of meditating on voidness in which we meditate not just on the actual meaning of voidness, but we also try to simulate doing this with a blissful clear light mind.

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

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

Non-conceptual cognition of the total absence of anything corresponding to our misconceptions about how we exist is the true pathway of mind leading to the true cessation of the true causes of all our true sufferings.

Presentation of the debate between Jetsunpa and Panchen on the topic of true stoppings and voidnesses on the sutra level.

Shabkar presents Nagarjuna and Tsongkhapa’s explanation of how voidness and cause and effect reinforce each other.

The Fourth Panchen Lama presents the sutra method of mahamudra meditation for gaining shamatha on the conventional nature of the mind and then joined shamatha and vipashyana on the mind’s deepest nature, its voidness (emptiness).

A determination to be free of suffering, a bodhichitta aim to attain enlightenment for the benefit of all, and a correct understanding of emptiness are the three principal aspects of the graded path to enlightenment.

Madhyamaka masters use the five great Madhyamaka lines of reasoning to establish the voidness of self-established true existence.

A brief commentary on Tsongkhapa’s foundational text, providing an overview of renunciation, bodhichitta, and the correct view of voidness.