Emptiness

To know how to cognize voidness, both conceptually and non-conceptually, and thus how to rid ourselves of the true causes of our true sufferings, we need to know the steps that each Indian Buddhist tenet system explains for the meditative process for realizing voidness.

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

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.

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

Presentation of the debate between Jetsunpa and Panchen on the topic of true stoppings and voidnesses on the sutra level.

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

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

The Fourth Panchen Lama presents the sutra method of mahamudra meditation for gaining shamatha on the conventional nature of the mind and then joined shamatha and vipashyana on the mind’s deepest nature, its voidness (emptiness).

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

An overview of the Gelug presentation and some of its ramifications concerning the view of valid cognition.