Ways of Knowing

Understanding Different Interpretations and Analysis in Buddhist Schools We have presented the Sautrantika way of enumerating the different ways of knowing. As we go deeper in our studies we find that there are certain variants to be found. For instance, in Asanga’s...

Today we are going to have a meditation session on the material we’ve covered concerning voidness (emptiness). Before we actually do the meditations, what was suggested that might be helpful would be to break into small groups, perhaps of four or five people, for you to...

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.

The superficial and deepest truths of anything are those phenomena that the valid conceptual and non-conceptual cognitions, scrutinizing superficial truth on the one hand or deepest truth on the other, take as their involved objects and explicitly apprehend.

Existent phenomena are defined as what is validly knowable. In the Sautrantika system, existent phenomena are divided into nonstatic objective entities and static metaphysical ones.

An explanation of the main features of the Bon tradition by the 34th Menri Trizin, the current spiritual leader of Bon.

A semblance of a bare cognition is an awareness that is deceptive with respect to its appearing object.

An introduction to the system of ways of knowing (lorig), a major component of the Buddhist map of the mind. The text covers the various ways in which we cognize objects – valid, non-valid, conceptual, non-conceptual and so on.

Understanding the difference between affirmation phenomena, which are known simply by affirming the presence or existence of something, and negation phenomena, known by negating the presence or existence of something, enables us to understand nonstaticness and voidness.

According to the Sautrantika tenet system, there are seven ways of knowing an object. To understand the seven in more detail, we first need to know what a way of knowing (“lorig” in Tibetan) is.