Emptiness

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 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.

The Indian Buddhist tenet systems present graded levels of understanding of how things exist like an illusion, which we can use in our daily lives.

This short text on prajnaparamita (the perfection of wisdom) presents the essence of the far-reaching discriminating awareness of voidness (emptiness). It is recited and meditated upon throughout the Mahayana Buddhist world.

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.

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

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

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

Svatantrika and Prasangika are two divisions of the Madhyamaka tenet system, but according to the Gelugpa presentation, Svatantrika asserts self-established (inherent) existence, while Prasangika refutes it.

Emptiness, or voidness, means a total absence of impossible ways of existing. Nothing exists in an impossible way.