Prasangika

A seminar on what karma actually means in terms of Vasubandhu and Nagarjuna’s presentations.

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

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.

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

There are two major sets of mental obscurations: emotional obscurations and cognitive obscurations.

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.

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

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

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