Prasangika

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

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.

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

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

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

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.

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

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

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