Emptiness

Disturbing emotions and disturbing attitudes arise from our unawareness of reality, which is fed by incorrect consideration. With incorrect consideration, the confused mind projects something that is not there.

Tsenshap Serkong Rinpoche provides a deep analysis of the first few verses of the ninth chapter, “Discriminating Awareness,” from “Engaging in Bodhisattva Behavior.”

“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...

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.

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

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.

A question-and-answer session between Dr. Alexander Berzin and Tsenshap Serkong Rinpoche II on the Prasangika view of voidness according to the Gelugpa and Nyingma assertions.

The non-conceptual understanding of voidness will stop the tainted aggregates from uncontrollably recurring. 

Meditation on emptiness as the way to develop deepest bodhichitta.

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