Emptiness

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

Non-conceptual cognition of self-voidness (“rangtong” – the emptiness of self-established existence) with a mind of other-voidness (“zhentong” – the emptiness of grosser levels of mind) brings enlightenment.

An overview of the ninth chapter of “Engaging in Bodhisattva Behavior” concerning the Prasangika Madhyamaka view of voidness.

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.

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

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

While voidness is one of the most difficult topics in the Buddha’s teachings, we mustn’t be afraid of voidness. When understood correctly, it will get rid of the causes of our problems.

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

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.