To know how to cognize voidness, both conceptually and non-conceptually, and thus how to rid ourselves of the true causes of our true sufferings, we need to know the steps that each Indian Buddhist tenet system explains for the meditative process for realizing voidness.

Objects of Cognition There are four (types) of cognitive objects: (1) appearing, (2) cognitively taken, (3) conceptually implied and (4) involved. Appearing objects and cognitively taken objects are mutually inclusive. Except for (those having) appearances of falling hairs and...

Liberated beings (arhats) have attained a true stopping of all the emotional obscurations, but their mental continuums still contain the cognitive obscurations.

Positive Emotions Are Compatible with the Innate Essential Nature of Mental Activity We saw that it’s possible to attain a true stopping of our unawareness of how everything exists, because there’s a state of mind, correct understanding, that is the exact opposite and...

A discussion between Jonathan Landaw and Dr. Berzin about the relationship between collective karma and environmental or societal situations of a group that experiences them.

Practicing modern styles of hatha yoga that emphasize asana practice can be beneficial as a supplement to Buddhist practice, as long as one remains mindful of the philosophical differences and does not mix them.

There are three emotional states that we need to develop as our motivation for refuge, for going in this safe direction. They are usually called fear, belief or confidence and compassion. The main issue is learning how to put them together in a way that they mean something and...

A detailed explanation of the background and content of this daily six-session practice and how it helps us to keep our commitments from receiving an anuttarayoga tantra empowerment.

We practice this meditation in order to inspire and uplift ourselves to the state of our spiritual teacher inseparable from Avalokiteshvara, by joining our good qualities with theirs.

Dudjom Rinpoche’s commentary to the third chapter of Longchenpa’s “Precious Garland for the Four Themes of (Gampopa),” entitled “Having the Pathway Minds Eliminate Confusion.”