Emptiness

Svatantrika and Prasangika are two divisions of the Madhyamaka tenet system, but according to the Gelugpa presentation, Svatantrika asserts self-established (inherent) existence, while Prasangika refutes it.

Emptiness, or voidness, means a total absence of impossible ways of existing. Nothing exists in an impossible way.

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

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 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.

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.

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

Tsongkhapa was a revolutionary reformer who reinterpreted and clarified many of the key Buddhist teachings, especially concerning the assertions of the Prasangika tenet system concerning voidness, the two truths, the two obscurations and cognition theory.

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.

With a correct understanding of voidness and dependent arising, we will avoid the two extremes of absolutism and nihilism, and then be best able to deal with the complexities of life.