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...

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

A portrait of the life and deeds of one of the most famous masters of Tibetan Buddhism.

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

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.

Even non-Buddhists can have valid apprehension of voidness, but not non-conceptional cognition, and thus cannot achieve a true stopping of suffering.

Madhyamaka masters use the five great Madhyamaka lines of reasoning to establish the voidness of self-established true existence.