Review Tantra practice is a full practice that entails putting together a tremendous number of things and is something that we approach slowly and gradually. We can’t expect at the beginning to be able to do it in a full way; obviously not. Therefore, whether we are practicing...

We were in the middle of asking some questions concerning the defining characteristics of mind, and there were a few hands that were up with questions. Does anybody have further questions they’d like to ask?  How Can There Be Two Thoughts at the Same Time?  How can...

Chandrakīrti’s Clear Words (Prasannapadā), his commentary on Nāgārjuna’s seminal treatise on voidness and dependent arising, together with Engaging in Madhyāmaka (Madhyamakāvatāra), became the foundational texts for the Prāsaṅgika interpretation of Madhyāmaka.

Here, (a challenger) puts forward: “Because the Tathāgata, the Accordantly Gone One, exists, there was a continuum of (his prior samsaric) existence. That is because it was:  by possessing great compassion and both skillful means and verification and having a mind...

1. (Objection) If all this were void, there could be no arising or no perishing. Then, through the riddance or cessation of what could nirvāṇa be posited? Here, the Bhagavān has described two types of nirvāṇa, states of being extinguished, for persons who have lived a...

An examination of the concept of karma, which is considered the most complex topic in the Buddhist teachings.

The First Aspect of Close Placement of Mindfulness on the Body: The Body as Being Nonstatic, Impermanent We saw in the Mahayana tradition that with the general way of focusing on the body, what we distinguish about it is that it is unclean and impure. We take our body to mind...

Once we have a little bit of an understanding of the twelve links of dependent arising and how our uncontrollably recurring rebirth, samsara, actually works, then we can focus with close placement of mindfulness on the feelings in terms of being the true origins of suffering....

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.

An overview of the Gelug presentation and some of its ramifications concerning the view of valid cognition.