Emptiness

The different views among the Indian Buddhist tenet systems concerning the difference between arhats’ and Buddhas’ understanding of the lack of an impossible “soul” of persons and phenomena.

Meditation on emptiness as the way to develop deepest bodhichitta.

While voidness is one of the most difficult topics in the Buddha’s teachings, we mustn’t be afraid of voidness. When understood correctly, it will get rid of the causes of our problems.

The Gelug presentation of meditations on the different Indian Buddhist tenet systems concerning the selflessness of persons and phenomena.

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

Yongdzin Ling Rinpoche explains the Gelug Prasangika presentation of appearances being the play of the mind.

The various Tibetan Buddhist traditions differ as to the voidness non-conceptually cognized by each of the three types of practitioners – shravaka, pratyekabuddha and bodhisattva – when becoming an arya.

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

Non-conceptual cognition of the total absence of anything corresponding to our misconceptions about how we exist is the true pathway of mind leading to the true cessation of the true causes of all our true sufferings.