Emptiness

The Indian Buddhist tenet systems differ in their views of the voidness or total absence of impossible ways that establish the existence of something and in their views of what establishes its conventional existence.

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

“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.

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.

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.

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