Emptiness

The basis of the meditation on voidness is the identification and understanding of what is to be refuted: the truly established existence of persons and of all phenomena.

In “Four Hundred Verse Treatise,” Aryadeva deconstructs the various types of incorrect consideration that we all have, as espoused by the different non-Buddhist Indian schools of philosophy.

A Gelug presentation of the topic of negations and affirmations, which are crucial in meditating on the negation phenomenon, voidness.

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

Following his attainment of non-conceptual cognition of voidness (emptiness), Tsongkhapa wrote this eulogy giving poetical expression to his enormous appreciation of Buddha’s kindness in teaching the non-contraction between voidness and dependent arising.

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.

With correct understanding of voidness, we also correctly understand the different levels of dependent arising.

“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...

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.