 Geluk monks who train in philosophy study epistemology early in their careers, and debate is a primary means by which this tradition is internalized and enacted. Buddhist epistemology, as codified in Dharmakīrti’s Commentary on Epistemology (Pramāṇavārttika), lays out a systematic presentation of the means of knowledge and the rules for valid inference. Dharmakīrti’s epistemology can be said to be antirealist or conceptualist, in that he denies that language directly relates to the contents of perception, which are ineffable particulars. Yet to account for the relationship between real particulars and unreal universals, the Geluk tradition develops what has been dubbed a “semi-realist” position, whereby it asserts that there are universals that are real entities in contrast to the antirealism that denies that universals are entities (Dreyfus 1997, 173). Here again we see a collapse of duality; this time, the concept-percept duality that underwrites Dharmakīrtian epistemology.