Emptiness

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.

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.

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.

This profound text discusses how to overcome incorrect consideration of conventional truth and of deepest truth in terms of a vast array of topics.

“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...

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

The “heart” means the essence of the extensive teachings Buddha gave, incorporated into an abbreviated form in this sutra that synthesizes all the main points of voidness.

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.

This short text on prajnaparamita (the perfection of wisdom) presents the essence of the far-reaching discriminating awareness of voidness (emptiness). It is recited and meditated upon throughout the Mahayana Buddhist world.

We need to know the basis, the conventional “me,” that does exist – then the false “me” that we are projecting on it, and then the negation and total absence of that impossible “me.”