Prasangika

Comparing non-Prasangika and Prasangika Indian logic for gaining valid inferential cognition of a conclusion about an object.

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

Gelug Prasangika’s presentation of coarse disturbing emotions, which are based on grasping for a self-sufficiently knowable “me,” and the underlying subtle disturbing emotions, which are based solely on the automatically-arising grasping for self-established existence.

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.

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

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.”

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

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.