Tenet Systems

All Indian Buddhist tenet systems, except Vaibhashika, agree that the validly knowable “me” is not a self-sufficiently knowable phenomenon, it is imputedly knowable.

The Prasangika refutation of the so-called “false self” provides the subtlest, most sophisticated deconstruction of this misconceived version of how we and others exist. In order to understand fully the Prasangika view, we need to go step by step through the grosser...

The contrast between the explanations of the two truths given by the Jetsunpa textbook tradition of the Gelug tradition and by the Sakya master Gorampa.

To know how to cognize voidness, both conceptually and non-conceptually, and thus how to rid ourselves of the true causes of our true sufferings, we need to know the steps that each Indian Buddhist tenet system explains for the meditative process for realizing voidness.

The Gelug presentation of meditations on the different Indian Buddhist tenet systems concerning the selflessness of persons and phenomena.

The Indian Buddhist tenet systems differ in their views of the voidness or total absence of impossible ways that establish the existence of something and in their views of what establishes its conventional existence.

In “A Filigree of Realizations” (“Abhisamayalamkara”), Maitreya explains the progression of the five levels of mind we achieve that serve as pathways leading to liberation and enlightenment.

An advanced, detailed presentation, according to the various Buddhist tenet systems, of the practitioners’ progress in terms of the “five paths.” These five refer to the five levels of pathway minds we achieve, which lead to liberation and enlightenment.

The different views among the Indian Buddhist tenet systems concerning the difference between arhats’ and Buddhas’ understanding of the lack of an impossible “soul” of persons and phenomena.

Within Hinayana and Mahayana schools there are different categories and presentations of nirvana.