Emptiness

Three Layers of Unawareness Voidness (stong-pa-nyid, Skt. śūnyatā; emptiness) is a total absence of impossible ways of existing: impossible means there is no such thing. Here, we are speaking specifically about the voidness of impossible ways in which the conventionally...

How to Integrate the Teachings Before we began today, I asked you to try to remember the main points of what we discussed last evening. This is a very important thing to try to do after we have heard a lecture, or after we’ve read something. I am not just referring to reading...

We were speaking about voidness (emptiness) and we saw that voidness is a negatingly known phenomenon, it’s a negation. We know it by negating something. If we put the word voidness into different terms, then we could say that it is an absence of something. There are many...

Are there any questions left over from what we discussed this morning? We were discussing how voidness means absence of impossible ways of existing, or impossible relations of cause and effect, and that it’s the same word as is used in Indian languages for the number zero. And...

Far-Reaching Discriminating Awareness Yesterday we began our discussion of the Heart Sutra, and we saw that this sutra is presenting, in a very condensed form, the teachings on far-reaching discriminating awareness. Discriminating awareness, usually translated as “wisdom,” is...

Conceptual Fabrication – A Way of Being Aware or Conventional Objects Tsenshap Serkong Rinpoche II: All four Tibetan traditions share this verse (XVIII.5) of Nagarjuna in common: From the depletion of karmic impulses and disturbing emotions (there is) liberation. Karmic...

Review  Yesterday, we started our discussion of the topic of self-voidness and other-voidness, and what we saw was that it’s extremely important to have an understanding of voidness (emptiness) in order to overcome the sufferings of samsara. We can gain an appreciation of its...

Definition of the Two Truths Deepest Truth A mind that analyzes the deepest nature of a knowable phenomenon takes as its involved object (’jug-yul) its deepest essential nature, i.e. it takes the voidness of the phenomenon as the main object with which it cognitively engages....

Introduction When we speak about the two truths in Chittamatra and the other Mahayana schools, we’re not talking about two different types of true phenomenon, we’re going to talk about the true truths. But speaking about the two truths that are descriptive of all phenomena,...

Cognition Theory: Cognition of Commonsense Objects Last session we looked at several unique points that Tsongkhapa made and contrasted some of them with the non-Gelug positions on them. Since the presentation I gave was quite sophisticated and advanced, I’d like to start this...