Emptiness

To find and implement realistic ways to overcome suffering, we need to deconstruct false appearances and, thereby, see reality.

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.

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 assertions of the four Tibetan Buddhist traditions concerning self-voidness and other-voidness and the methods for meditating on them in the context of the clear light subtlest level of mind.

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.

The basis of the meditation on voidness is the identification and understanding of what is to be refuted: the truly established existence of persons and of all phenomena.

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.

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.

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

Voidness, or emptiness, is the total absence of impossible ways of existing, such as self-established inherent existence, while mental labeling is how we account for the conventional existence of things as “this” or “that.”