Emptiness

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.

Aryadeva’s treatise discusses how to build up the positive potential for understanding voidness and how to gain correct cognition of the deepest truth.

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.

A look at how dependent arising eliminates the extreme of nihilism and the extreme of absolutism.

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

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

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

When voidness is cognized conceptually, its superficial truth appears; this is known as denumerable voidness. When voidness is cognized non-conceptually, an absolute absence of truly established existence appears; this is known as non-denumerable voidness.

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

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.