Emptiness

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).

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.

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

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

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.

To find and implement realistic ways to overcome suffering, we need to deconstruct false appearances and, thereby, see reality.

An overview of the Gelug presentation and some of its ramifications concerning the view of valid cognition.

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

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.

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.