Tenet Systems

The Gelug explanation of how all our problems come about because of confusion about appearances, how the mind makes appearances and what is arising and engaged with when we talk about mental activity.

Progressive understanding of the two truths as asserted by the four Indian Buddhist tenet systems helps for deconstructing deceptive appearances.

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 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.

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

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

The Nalanda masters of India are the authors of the major texts for studying the four major Buddhist tenet systems to suit the dispositions and capacities of different disciples.

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.

The discussion of Buddha-nature appears only among the Mahayana schools and each of them interprets Buddha-nature differently.