Prasangika

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

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

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

A summary of the main assertions unique to the Gelug tradition, concerning cognition theory, the Indian Buddhist tenet systems, karma, the three times, and many more.

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

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.

Madhyamaka masters use the five great Madhyamaka lines of reasoning to establish the voidness of self-established true existence.

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

Even non-Buddhists can have valid apprehension of voidness, but not non-conceptional cognition, and thus cannot achieve a true stopping of suffering.