Prasangika

The Great Compassion of Bodhichitta When we think of the most kind and compassionate Buddha Shakyamuni, we think of his great qualities and his amazing deeds, and specifically of all the teachings he gave purely to benefit all others. Among all these teachings, when we think...

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...

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...

Learn why Study Buddhism prefers the term “voidness” over “emptiness.”

Svatantrika and Prasangika are two divisions of the Madhyamaka tenet system, but according to the Gelugpa presentation, Svatantrika asserts self-established (inherent) existence, while Prasangika refutes it.

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

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

The non-conceptual understanding of voidness will stop the tainted aggregates from uncontrollably recurring. 

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.

Liberated beings (arhats) have attained a true stopping of all the emotional obscurations, but their mental continuums still contain the cognitive obscurations.