Traditions of Tibetan Buddhism

The Prasangika-Madhyamaka presentation of how to achieve a union of method and voidness both in sutra and tantra.

We can view sectarianism in Buddhism superficially but looking at it deeply, we discover it to be a complex issue.

The primary connotation of “ngondro” is preparation. These practices are absolutely essential preparation for undertaking and sustaining our “spiritual journey.”

The lam-rim, or graded stages of the Buddhist path, take us from an ordinary limited being to a fully enlightened Buddha.

The difference between the Gelug presentation of voidness and that shared in common by Kagyu, Nyingma and Sakya concern the type of voidness that is cognized non-conceptually and how to attain non-conceptual cognition of it.

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.

We gain a more balanced perspective of Bon by understanding Tibetan history and culture and how Bon’s approach to spiritual development relates to Tibetan Buddhism.

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 Dalai Lama explains the compatible and incompatible assertions made by the four Tibetan traditions concerning primordial clear light mind.

Message from His Holiness the 14th Dalai Lama