Prasangika

The Impropriety of Giving Initiations to Those Having No Understanding of Voidness  It is wrong for lamas to give initiations to those who don’t even know about bodhichitta and voidness. Perhaps they are only giving them for fame. The Nalanda masters did not give...

Grasping for a Self-Sufficiently Knowable “Me” Can Also Be Doctrinally Based First, let me add one further point. While almost all the Indian Buddhist tenet systems say this grasping for a self-sufficiently knowable “me” is just automatically-arising, according to Prasangika...

Understanding Different Interpretations and Analysis in Buddhist Schools We have presented the Sautrantika way of enumerating the different ways of knowing. As we go deeper in our studies we find that there are certain variants to be found. For instance, in Asanga’s...

Buddhism regards time as a nonstatic phenomenon, an interval on an individual mental continuum between the experiences of two sequential events.

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

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.

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

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

Nonexistent phenomena can be objects of cognition, but not objects of valid cognition, only of distorted cognition.

When voidness is cognized conceptually, its superficial truth appears; this is known as denumerable voidness. When voidness is cognized non-conceptually, an absolute absence of truly established existence appears; this is known as non-denumerable voidness.