Prasangika

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.

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.

All apprehensions explicitly apprehend one or more involved objects. Not all, however, implicitly apprehend anything.

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

Yongdzin Ling Rinpoche explains the Gelug Prasangika presentation of appearances being the play of the mind.

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

An overview of terminologies used when describing everything left on someone’s mental continuum as a consequence of having committed a karmic action.

A detailed analysis of how to understand the networks of “pure-builder positive force” and “pure-builder deep awareness.”

A comparison of the Vaibhashika, Chittamatra and Prasangika presentations of tainted phenomena, which perpetuate samsara, and untainted ones, which do not extend it.

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