Gelug

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.

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.

Working with Buddha-family traits entails both quieting down to recognize the traits that have always been there, as well as stimulating them to grow.

The Gelug assertions of the various ways in which tendencies and habits differ.

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

Cognitions have numerous cognitive objects and the various Indian Buddhist schools of tenets differ in their explanations of them for the various ways of knowing.

Learn more detail of how Tsongkhapa gained his great qualities and how he was able to reform and revitalize Buddhism in Tibet.

The monastic education system in the Gelug monasteries covers five major topics, based on five great Indian scriptural texts studied through the medium of logic and debate: Prajnaparamita, Madhyamaka, Pramana, Abhidharma and Vinaya.

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