Gelug

Understanding the difference between affirmation phenomena, which are known simply by affirming the presence or existence of something, and negation phenomena, known by negating the presence or existence of something, enables us to understand nonstaticness and voidness.

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.

A summary of the main assertions unique to the Gelug tradition, concerning cognition theory, the Indian Buddhist tenet systems, karma, the three times, and many more.

There are two major sets of mental obscurations: emotional obscurations and cognitive obscurations.

The Gelug interpretation of the issue of existent phenomena as validly knowable.

A seminar on what karma actually means in terms of Vasubandhu and Nagarjuna’s presentations.

The Tibetan monastic tradition of wearing yellow hats began with the revival of the monk ordination in the 11th century and was later adopted by the Gelug tradition as a symbol of renewed monastic purity.

Tsongkhapa was a revolutionary reformer who reinterpreted and clarified many of the key Buddhist teachings, especially concerning the assertions of the Prasangika tenet system concerning voidness, the two truths, the two obscurations and cognition theory.

The primary connotation of “ngondro” is preparation. These practices are absolutely essential preparation for undertaking and sustaining our “spiritual journey.”

To attain either liberation or enlightenment, we need to cognize correctly and decisively the two truths and the inseparable voidness of both.