Gelug

An outline of the main points of the relationships with objects in the context of the cognition theory found in the Sautrantika system according to the Gelug presentation.

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.

The superficial and deepest truths of anything are those phenomena that the valid conceptual and non-conceptual cognitions, scrutinizing superficial truth on the one hand or deepest truth on the other, take as their involved objects and explicitly apprehend.

The discussion of Buddha-nature appears only among the Mahayana schools and each of them interprets Buddha-nature differently.

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

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.

The four Tibetan traditions have much in common, with most of the differences coming down to their interpretations of cognition theory, voidness when cognized conceptually or non-conceptually, and the methods for attaining non-conceptual cognition of voidness.

It’s very important to try to understand the various appearances of the mind, how they exist and do they correspond to reality or not.

The various Buddhist tenet systems and the non-Buddhist Advaita Vedanta system have different interpretations of non-duality stemming from their understanding of the nature of reality.

Our minds give rise to many different kinds of appearances. To avoid confusion, we need to recognize and discriminate among the various different ways in which our minds make things appear to us.