Jetsun Chokyi Gyaltsen

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Jetsun Choekyi Gyaltsen (1469 - 1544) is the author master of the

Monastery's entire scriptural syllabus. His Holiness is oneof the most
distinguished learned scholar in the history of Sera Jey Monastery. During
his lifetime, He has extensively written many volumes on philosophical
studies and authored several books on the works of Lama Tsang Khapa's
two closest disciples. Later his works has been incorporated into the
Monastic course, which form the integral part of the study curriculum, and is
followed to this present day.
 ~I I ~·.i;i~aii·$~.r~·IDai·o.1ffiaii·~~·
°"~~\~a:~.i;i.°",>;J~.~ °".z.iire; z.ii·.i;i~Z-11~.~I I
PRESENTATION OF
BUDDHIST
TENET

Translated By
Sera Jey English Translation Center

Jetsun Choekyi Gyaltsen

1
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Copyright© 2017: Sera Jey English Translation Center

No part of this may be reproduced and transmitted in any form

or by any means without prior permission in writing from
Sera Jey English Translation Center.

Sera Jey English Translation Center

Sera Jey Monastic University
Bylakuppe-571104, Kamataka. India
serajeytc@gmail.com

11
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VI
 PREFACE

The Buddha left behind a vast body of teachings for his

followers to learn and follow in their pursuit of liberation.
When the Buddha elucidated the path to liberation to his
disciples he had to take into account the diversity in the
spiritual dispositions and spiritual maturity of his disciples.

After the Mahaparinirvana of the Buddha, the doctrine

that he revealed has over several centuries been interpret-
, ed variously by his followers. Followers adhere to different
variants of the Buddha's philosophical doctrine as his final
doctrine.

The philosophical variants may differ on some important

aspects of the doctrine. These philosophical variants have
been systematized in the form of tenets. The followers of a
particular system of tenets would believe that their system
of tenets expresses the final form of the Buddha's doctrine.

It is important for a serious student of Buddhist Philosophy

to understand what these different systems of tenets are
and the nature of their difference. In the monastic schools,
this study is an essential element of the curriculum.

Vll
At the Sera Jey Monastic University, the monastic students
study a presentation of Buddhist tenets as part of the three-
year preparatory course in logic that precedes the actual
study of the sutras and shastras. Students study 'A Presen-
tation of the Buddhist Tenets' by Jetsun Chokyi Gyaltsen.
Jetsun Chokyi Gyaltsen (1469-1544/46) was a great Ge-
lugpa master whose textbooks are studied at Sera Jey and
Ganden Jangtse.

In this text, Jetsun Chokyi Gyaltsen presents the tenets fol-

lowed by the Vaibhasika, Sautrantika, Cittamatra and Mad-
hyamaka Schools of Buddhism. There were sub-schools
within these four main schools that held on to slightly dif-
ferent variants of the tenets. The book explores these dif-
ferences too.

Convinced that this text would be an important aid in

the exploration of Buddhist doctrine by serious students
of Buddhist philosophy not familiar with the Tibetan lan-
guage, the Sera Jey Translation Department commissioned
a project to translate Jetsun Chokyi Gyaltsen's texbook into
English. We feel that it will be a very useful reference book
for many students outside the monastery.
The translation project of this book began about four years
back. It was supported by Sera Jey Library. Work on the

Vlll
translation of the Tibetan book was a collaborative effort
wherein all students and teachers associated with the
Translation class participated. This translation is the cul-
mination of a series of discussions that the students and
teachers had, followed by further critical examination of
individual sections of the Tibetan text by different teams
and a subsequent review of their translation by experts.

The Sera Jey English Translation Center (SJETC) hopes

that this translation serves as a useful reference in the
study of Buddhist philosophical texts by students who are
not conversant with Tibetan.

Jampa Gyaltsen Lhakal

Director, SJETC

lX
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The Presentation Of Buddhist Tenet

Manjushrigosha Jetsun Choekyi Gyaltsen

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 Buddhist Tenet

The Presentation Of Buddhist Tenet Written by Man-

jushrigosha Jetsun Choekyi Gyaltsen

I prostrate to my excellent and accomplished masters, who are

inseparable from Lord Manjushrigosha. Regarding the presentation
of Buddhist tenets, it shall be set forth in three parts: definition,
divisions and presentation of each division.

First, [definition]: A person proposing a philosophical tenet system

that asserts the Three Jewels as the ultimate source of refuge and
does not assert any objects of refuge other than these is the defini-
tion of "a proponent of a Buddhist philosophical tenet system".
Second [division]: There are four schools of philosophical tenets:
Vaibhashika, Sautrantika, Cittamatra and Nisvabhavaka [also
known as Madhyamaka]. The former two are called "proponents of
true external phenomenalism': Third [presentation of each divi-
sion]: This shall be explained in four: Vaibhashika, Sautrantika,
Cittamatra and Madhyamaka philosophical schools.
VAIBHASHIKA
First, The Vaibhashika school of Buddhist philosophy shall be
explained in these sections: definition, divisions, etymology, views
on perceptible objects, views on subject, their assertion on self-less-
ness, and presentation of spiritual grounds and paths.
First, [definition]: A proponent of Vaibhashika is a person of a less-
er philosophical school, who proposes a philosophical tenet system
that does not accept the self-cognizing mind yet accepts all external
phenomena as being truly established.

3
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 Buddhist Tenet

Second, [division]: There are three sub-schools: Kashmiri Vaibha-

shika, Bactrian Vaibhashika and Central Indian Vaibhashika.
Third, [etymology]: If asked why the school is called Vaibhashika, it
is because they propose a philosophical tenet system that is primar-
ily based on the treatise called the (Mahavibhasha. They are also
called as such because they consider the three times [-past, pres-
ent and future-] as particulars or instance of substances.
Fourth, [views on perceptible objects]: That which has functional-
ity is called a thing. Things, existents and knowables are mutually
inclusive. Things are of two types-permanent and impermanent.
The first (permanent phenomena) are of three kinds: uncompound-
ed phenomena, analytical cessations, and non-analytical cessations.
The second (impermanent things) can be illustrated through
growth, production, and impermanence.

Moreover, things can also be divided into two: conventional truth

and ultimate truth. First, (conventional truth), is viewed as a phe-
nomenon which, when destroyed or when its parts are mentally
dissected, is discarded by the mind that apprehends it. Its examples
include "pot" or "woven cloth''. This is because when a pot is de-
stroyed with a hammer, it is discarded by the mind that apprehends
it. Likewise, when the yarns of a woven cloth are each mentally dis-
sected, it is discarded by the mind that apprehends it. Second, (ul-
timate truth), is viewed as a phenomenon which, when destroyed
or even when its parts are mentally dissected, is not discarded by
the mind that apprehends it. Its examples include a spatially part-
less particle, a temporally indivisible mind, or an uncompounded
phenomenon.
Vasubandhu's Treasury of Knowledge (Abhidharmakosha) states:
When destroyed or mentally dissected,
Mind does not apprehend them.
They are thus conventionalities, like water and vase.
Ultimate things exist, yet differently.
5
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 Buddhist Tenet

The Vaibhashika School considers the three times as substantial,

because they maintain that a pot exists in the pot's past and the pot
exists in the pot's future as well.
Fifth, [views on subject]: There are views that consider the mere
collection of five aggregates as a point of reference of 'person: the
mental consciousness as the point of reference of "person", and so
forth. Minds are of two types: valid and invalid.
First [valid mind] has two: direct valid cognition and inferential
valid cognition.
First, [direct valid cognition], has three: sense direct valid cogni-
tion, mental direct valid cognition and yogic direct valid cognition.
A sense direct valid cognition need not necessarily be a mind,
because the eye sense organ is considered a direct valid cognition.
Yogic direct valid cognition is of two types: yogic direct valid
cognition that directly perceives self-lessness of person and yogic
direct perception that directly perceives the subtle levels of imper-
manence. The first, [yogic direct that directly perceives self-lessness
of person] has two: yogic direct perception that perceives a person
as being empty of a permanent, unitary and independent self, and
yogic direct perception that perceives person as being empty of
self-sustaining substantial existence.
Sixth, [assertion on self-lessness]: Subtle selflessness and selfless-
ness of person are mutual inclusive. Vaibhashikas do not accept
selflessness of phenomena, because they maintain that whatever
exists as an established perceptible entity is the self of phenomena.
From amongst them, the Vatsyaputra School defines selflessness of
person as 'an absence of a permanent, single and independent self
with regard to a person' and does not define selflessness of person
from the perspective of 'an absence of a self-sustaining substantial
entity: This is because, this sub-school accepts a self-sustaining
substantially existent self that is neither one nor different from
aggregates, and that which can be neither described as permanent
or impermanent.
7
:_i~°\·~r~·~5,r~·~~·9~9·~·°'1~·1 ti~·~:1~·1 ~·~~·~·~~·9~9·
l~~·:_i41·:_i~ 1
1~·?f~1 iq·:_i·~1 f°\·~~~· 0 °\·1~·1 f °\·~~~·0 °\·~·at°\·:_ia·iq·:_i·
9~~·~·"'~1·%~·1 4~·iq·~·5;1·,1·~1·:_i·at°\·~11
1~·~~·9i·q~·5;1~·:_i·"''{q·:_i·~·q~·~·9~1·:_i~·s11 9~~·:_i~1 9i·
q~·5;1~~· 0 1·~~°\·:_i·~q·:_i·~·q~·~·9~1·:_i~·s1·:_i·at°\·:_ia·5,~1
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9~~·:_i·~1 9~·.:19·~~·!·&q·:_ia·~~·ar-1·~·"'~°'·:_ia·f9·:_ia·:_i9·
a;i:ri~·1~·1 ~a·1q~·9~·~~·qa·il~~·~·9°'~·~°'.Ql°'·~·~1

9~~·:_i·~·~~·~·~~·9~9·1~~·:_i41·:_i·~1 ~9·:_i·9~~·~·9~·:::i9·
9~·~~·q~1·f~·~·~1·:_i~·ar'1·~1 ~°\~~·~·~9~· 0 °\·~~~·~~·9~·
.:19·~~·~:&q·:_ia·~~·ar'1·~~·t~·:_i~·f9~·:_ia·~·q·~1 q~l·°\~~·~·
a59~·~~·~·1~·~~·~·"'~~·ry1 ~·9~~·~·~9~·:_ia·q~·~·9~~·:_i~·
s~·°\~·s~·~q·~~·~·"''{q·:_i~·s11

~~·ID~·~·~9~r 0 °\·~~~·~~·~·"':S·:_ia·~·:_i·~1 :_i~1·°\~~·~·a59~·

"'~~·1~·~~·~·"'~~·ry1 q~~·:_i·qID·~·~9~·:_ia·:_i~·~·9~~·:_i~·s~·
°\~·s~·~q·"'~~·"''{q·:_i~·s11
s~·il~~·~~~r~~·~'"':S'qa·~·q·~1 q~1·°\~~·~·a59~·$°\·?f1~·
~~·~·"'~~·ry1 q~~·$°'·~~~·~1·9~~·~·~9~·:_ia·q~·~·9~~·:_i~·
s~·°\~·s~·~:_i·$°\·?f~q·:_i~·s1·:_i·at°\·:_ia·5,~1

8
 Buddhist Tenet

Seventh, [presentation of spiritual paths and grounds],: This is

explained in two parts: objects of abandonment and presentation of
paths and grounds.
First [objects of abandonment]: Obscurations are of two kinds:
afflicted and non-afflicted obscurations. This school does not use
the term obscuration to omniscience.
The first kind of obscuration primarily obstructs our path to liber-
ation and the second kind of obscuration primarily obstructs our
path to state of all-knowing. Examples of the first kind include all
knowing mind that conceptualizes person as being self-sufficiently
substantial, the three root poisonous delusions [-desire, hatred
and ignorance-] and their seeds, etc.
The examples for the second kind include the latencies of a
non-conceptual mind that grasps at person as being self-sustaining
and substantially existent, as well their habitual residues.

Second, [actual presentation of paths and grounds]: There are

differences in the modes of progression undertaken by persons of
three different vehicles through the different levels of the spiritu-
al paths. Those belonging to the classes of Hearers combine their
understanding of the lack of self-sustaining substantially existent
person with the minor collection of merits. Then, having developed
familiarity on this for three life-times and so forth, they attain the
lesser form of enlightenment.

Those in the classes of Solitary Realizers combine their understand-

ing of the lack of self-sustaining substantially existent person with
a moderate collection of merits. Having developed familiarity by
meditating for over hundreds eons and so forth, they attain the
middling form of enlightenment.
Bodhisattvas combine such an understanding with a vast collection
of merits. By practicing for three great countless eons and so forth,
they attain the supreme state of enlightenment.
9
~·~o,1~·~~·19~·,~z:rr~~r®,·rs,1·~~·af1·~1 ~t::ilo,1~·~o,1~·~~·
1,~·~o,1·$ar~o,1°'· a;1·~· ~~~·$°'. ~~~·ir1·9~o,1·~·~,~·~a·~~·
~·1,~·~~,~·°'~·1~·~o,1·s1·°'~·~·i~·~o,1·m·~~·~°'·~i·i%i·~·
o,J~°\·~·~11

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~·~,~·~a·~~·~·l9~·~~,~·°\~·1~·~o,1·!1·°\~·~·ru~·~o,1·®,·~~·
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~ ~·°\·~·19·9~·~~~· ID~· ~·9ij9~·~~· ~~~· ID~·o,1·~°\·~~·r.2,~1·~1

~·tf~·~·~°'·~a·~~·ry1 ~·~~·®,·~~·ilo,1~·1~·~o,1·~a·~~·~°'·1~·~·
9%9·9~·~~~·~·~°'·~a·~~1 rs,~·~1 ~~·ilo,1~·1~·~o,1·~a·~~·~°'·
~·~·o,1a·~~·~°'·®,~·r.2,~~~·~a·~~·~~°'·~a_·~~1
~~·ar~~·J1·~~·~·fl~·~·tiy°'·~~·1 o,1~9·9·~~·~·~9·ir1·~·~·~°'·
~~·r.2,1~·~a·~·~,·~·~°'·a;1·~~·r.2,~11

~~~·ID~·r.2,~9~·~~·~9·\l°\·o,1·~~·~~·tf~~·~~·~a·~1·~·~9·~~°\·
ar1·~·~·r.2,9~·ry1 ~,·~~°'·~·1~i~·~a·l°'·5,y~~·o,1·~~·~~·tf~~·~·
°'·~,·~~°'·tf~~·~~·r.2,(9·~a·~~1

10
 Buddhist Tenet

There are also differences in their ways of gathering their respective

amount of merits.
Bodhisattvas gather merits for three countless eons and so forth
in the levels below the Path of Accumulation, and progresses from
the level of Heat in the Path of Preparation to the Path of No-more
Learning in a single sitting.

Those belonging to the classes of Solitary Realizers gather merits

for hundred great eons and so forth in the levels below the Path of
Accumulation, and progress from the level of Heat in the Path of
Preparation to the Path of No-more Learning in a single sitting.
However, those belonging to the class of Hearers gather merits
through all the four learner's paths and continue to practice in the
learner's path for fourteen consecutive lifetimes even after reaching
[the Path of an Exalted One].

They do not accept the Form Body (gzugs sku) of the Buddha as the
Buddha, because it is viewed as an object of abandonment. It is as
such, because it is bound by the same life-span and shares the same
physical continuum as the body of the person from as early as the
Path of Preparation. They do not assert the existence of Enjoyment
Body (longs sku) of the Buddha.
They maintain that when the Supreme Emanation Body (mchog gi
sprul sku) of the Buddha attains nirvana without remainder how-
ever, following their death, they enter 'Nirvana without remainder'.
The stream of its awarness ceases.
Even though the exalted Buddha hasn ended all sufferings and its-
causes, it is not contradictory for them to have the truth of suffering
in their continuum. This is because that which abondents the truth
of suffering is understood to abandon all afflicted minds, without
exception, that are directed at the truth of suffering.

11
~~·~~·1~·q-g'o.1·z-i~·1~·q-g'°"·z-ia.·t!fa,"'1~~q·~~·~·~·~s1·°"·q,~·
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a,1~·:_i~·a,~9·:_iil,·~~1 ~9·:_io~·~~·a,1~·~·~f~·if~~·o~·m·iq·z_i·
o.1· ~~·z-i~· ti~~· ~~·1 f ~·if~~· 0 ~·o.1·at ~·z-ia.·i q·z-i·o.1· ti~~·z-i·af11
~9·il1·~~·a,1~·~·~·~·9~~·~·f:_i~·~~·q-g'o.1·z-i·o.1·at~·~~·1 ~·
il1·~1 ~a·~·~a,·~~·~9·z-i·t~·ro1·z-i·at~·:_iil_·~~,

1~~·1rq·~o.1~·~~·o.1~·~~·~~·~1·z-ia·~·~r~·q~~·~·r=1~·a1~·~·~~·
~·~~·~·~~~·~1·%~·1 ~~·1r9~~·~~·~9·$~·m·~·(1·~~~·
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~q·z-i·r=1~·~~·:_iil,·~~1

r 9~·~,r~r°'1~~·~a·~9~·q41·~·~1
o.1a;"~·~11 1s·q1 ~·:_i41·z-i1 ~~·m·a_~1·f~1 ~~· 0 ~·m·a_~1·f~1
:_i19·il1·~·a,~1·f~1 ~·~o.1·m·~o.1·9a;9·:_i41·z-i·1~·q~~1

1~·~~ 1 ~~·~9·1~· ~·~~·9~~·1·r=1~·~ ~·z-ia·~ z:ii·1°"~· m· ~q·o.15;1a_·1,·

qa,·9~·~9·~1 o.1\~·z-ia.·o.1a5~·~11 o.1\~·z-i·1~·1~·f~·z_i·~~·9%9

12
 Buddhist Tenet

From the time an arhat of the Hearer and solitary Realizer vehicles
attain their respective states of arhat up until the time they leave the
physical body behind is termed as 'nirvana with remainder: How-
ever, following thier death, they enter 'nirvana without remainder'.
Although, in the state of 'nirvana with remainder: one eliminates
all deluded obscurations, there are still non-deluded obscurations
that still remain to be eliminated. In the state of 'nirvana without
remainder: even though they[ non-deluded obscurations ],are not
eliminated through application of remedial antidotes, they still do
not exist, because, the continuum of mind that served as their base
itself has ceased and no longer exists.

The materialist schools' (dngos smra ba) distinction of definitive

and provisional scriptures is based on whether something can
be interpreted literally or not. The two externalist (don smra ba)
schools do not accept the collection of Mahayana scriptures as
direct discourses of the Buddha. For most Vaibhashikas, Sutras are
necessarily definitive by nature.

SAUTRANTIKA

Second, The Sautrantika school of Buddhist philosophy shall be

explained in these sections: definition, division, etymology, views
on perceptible objects, views on subject, assertion on self-lessness,
and presentation of spiritual paths and grounds.

First, [definition]: A proponent of Sautrantika (lit. 'one proposing

Sutra as the ultimate authority') is a proponent of a lesser phil-
osophical school that accepts both the self-cognizing mind and
externally existent phenomena. Sautrantika and Drishtantika (lit.
exemplifier) are mutually inclusive.

13
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 Buddhist Tenet

Second, [division]: There are two sub-schools: Sautrantika follow-

ing canonical sources and Sauntrantika following reason. Examples,
[for the first] are Sautrantika following Treasury of Knowledge
(Abhidharmakosha, Chas mngon pa mdzod) and [for the second],
Sautrantika following the seven seminal treatises on logic.

Third, [etymology]: If asked, why Sautrantika is called as such, it is

because the school proposes a philosophical tenet that is primarily
based on the collection of sutras personally revealed by the Buddha.
They are also called Drishtantikas, because they illustrate [sanskrit:
drish] all phenomena by ways of examples.

Fourth [views on perceptible objects]:Those which are perceived

by a valid cognition are called existents. They are of two types:
conventional truth and ultimate truth. Those which are ultimately
able to function are called ultimate truth. Ultimate truth, true ex-
istents, things, products, compouned phenomena, substances, and
self-characterized phenomena are mutually inclusive.
Those which are ultimately unable to function are called conven-
tional truth. Conventional truth, false existents, permanent phe-
nomena, and generally characterized phenomena are synonymous.
Furthermore, existents are of two types: positive and negative. That
which is perceived through severance of the object of negation by a
mind that perceives it is called a negative phenomenon. That which
is perceived through non-severance of the object of negation by a
mind that perceives it is called a positive phenomenon.

The first (negative phenomena) are of two types: non-implicative

negative and implicative negative. Examples of the first are un-
compounded space, true cessation, emptiness, etc. Examples of the
second are the reverse of a non-thing, the perception of the reverse
of a non-pots to a mind that perceives a pot, etc.

15
u_i~·af1·~·~·1~·~1 9%z:ir1~·~·11·9~~·~~1 1~·~~·u_i~·1 ~·~a·
9%9·1~·1 q~~·~a·9%9·9~~·~~1 1~·~~1 4~·~·1~·1 ~·5-ra;-~·
5·~r.ti 19~~·~·~1 1~~·~1~·1 ~·;9·~·5·~1

9~~·~·~·11·~·~~·1 ~·~a·~·11·1~·1 q~~·~a·~·11·9~~·~~1

1~·~~1 ~5-r·~a·~9·~·1~·,·qa·~9·~·9~~·~r~1 9~~·~·~1
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1·5~·:_i·1~·1~~·~~~·9%9·at~·~1 I

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~~1 1~·~~1 5'!~~·~·5-r~1·fu·~~·a,51~·9·5-r\~·~·5·~1 9~~·~·~1
a51·5-r·~·q~~·~·~~·a,51~·9·5-r\~·~·5·~1

9~~·~~·~9·~·~·5-ra5~·~11 t~·a51·5-r·1~·1 a51·~~·~·{9~~·

ar11 9~~·~·~·~·qa·~9·~·a;-1·5-ra·5-ra5~·~11 a;-1·5-ra·5-ra5~·~1·~·
~~·~·9~~·~·1~·1 ~·~·q·1~·1 ~9·~·~~·9~5-r·f~·~·~·1~~·~·ar1·
~I

9~~·~·~~·~~·1~1·4~·a51·5-r·at~·~·9~11 ~·~·q·~~·~~·at1·
1~1·a;-1·5-r·at~·~·9~1l ~9·~·~~·~~·1:_i~·~9~9~· 0 ~·~·a;-1·5-r·
at~·~·9~1·~·at~·~a·~~1

16
 Buddhist Tenet

Existents can also be described in their two forms: Solitary phe-

nomena and differentiable phenomena is of two types: false solitary
phenomena and true solitary phenomena. "object of knowledge"
and "generally characterized phenomena" are illustrations of the
first. "Thing" and :impermanent" are illustrations of the second.

Second, differentialble phenomena, is also divided into fake differn-

tiable phenomena and the differntiable phenomena. " The two, on
isolate of pot and an isolate of pillar" is an illustration of the first.
"the two, pot and pillar is an illustration of the second. Therefore,
past and future are both permanent, while present is mutually in-
clusive with things.

Fifth, [views on perceiving subject]: Sautrantikas are of two types:

Those who consider the continuum of aggregates as the point of
reference of 'person' and those who consider the mental conscious-
ness as the point of reference of 'person'. The former include Sau-
tantrikas who follow Treasury of Knowledge, and the latter include
Sautantrikas who follow the seven seminal treatises on logic.

"Mind" is defined as that which is luminous and cognizant. Mind is

of two types: valid cognition and non-valid cognition.
First (valid cognition):A cognition that is infallible and newly cog-
nizes is the definition of valid cognition. There are reasons for the
definition of valid cognition to contain expressions such as 'infalli-
ble: 'newly cognize', and 'cognition:

The expression 'newly cognize' precludes all forms of subsequent

cognitions (dpyad shes); 'infallible' precludes conceptual assump-
tions (yid dpyod); and 'cognition' obviates the fault of considering
physical organs as valid cognition.

17
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2! 1l _.!:I 1l 2! 2! .§. fli.
~ OJ ~ ~~ -
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~ .a£,- i_,, ~ N w~ .w f! . -9J ~ JV ~
• Lo ,-, L..o
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 Buddhist Tenet

Valid cognition is of two types: direct valid cognition and inferen-

tial valid cognition.
A cognition that is infallible and free of conceptualization is the
definition of 'direct valid cognition'. Direct valid cognition is of
four types: self-cognizing direct valid cognition, sense direct valid
cognition, mental direct valid cognition, and yogic direct valid
cognition. A new, infallible and conceptually free cognition, which,
is entirely directed inwards and exists as a discrete perception is the
definition of the first.
An infallible and newly cognizing cognition that is free from con-
ceptualization and arises in dependence upon its uncommon domi-
nant cause,a physical sense organs is the definition of the second.
An infallible and newly cognizing cognition, which is free from
conceptualizations and arises in dependence upon its uncommon
dominant cause, a mental faculty is the definition of the third.
A wisdom which, in dependence upon its dominant cause, a med-
itative stabilization that unites calm-abiding and special insight,
directly perceives either subtle impermanence or subtle or gross
selflessness of person is the definition of the fourth.
A determinative perception, which is infallible and cognizes new-
ly and also arises in dependence upon its basis of dependence, a
valid proof, is the definition of 'inferential valid cognition'. It is of
three types: inference based on the power of factual things, infer-
ence based on popular conventions, and inference based on belief.
Perception of sound as being impermanent through the reason of
being a product is an example of the first; perception of how the
epithet 'one with rabbit' applies to moon on the basis of their asso-
ciation to a conceptual mind is an example of the second; and per-
ception of the infallibility of the words "through generosity comes
prosperity, and from discipline comes happiness" with respect to its
revealed meaning on the basis of canonical sources that are validat-
ed by ways of three-fold analyses, is the example of the third.

19
 ~~ .E_!:1 _!:I JI lJl ~ •. .....i .l! _JV _!:I (11V _!:I .l! .l! etE? l!J JIW
-----: ~ Jl --..!il? --..!il? .l! )l ~ .:1i \ ;l? . --..!il? • --..!il? ;l? . __J1 ~ ~ li
j l -----: 2 ~ ~ ~ ~ 2 ~ . 2
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~ ___.: ni'>JI - et _!:I .)I 2 ~ Jl -----: .l!
- au 2
JI ~- E?J! a nd~.zj{ ~
~,~,~ . ~ __J1 2!?
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ll. _!:I .l!·
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d _!:I • 0.,
Jl• - 2:! ~ 2 -~~ ~ .)llt!~2~ ·@
. "'n\ JI ~
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Jl 2:! • __J1 ~ __J1 ~ -----:
;l? Jl -9t" ~
_}l .zj{ ~'
~. ~
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2 _!:I ~ ~
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2 . B. )1 ~~~_!:I~
. .
 Buddhist Tenet

Inferences based on popular conventions' are necessarily 'inferences

based on the power of factual things: If a perception is direct, it need
not necessarily be a direct valid cognition; while if a perception is
inferential, it is necessarily an inferential valid cognition. This is
because the second moment of a sensory direct perception perceiving
form and second moment of inferential cognition perceiving sound as
impermanent, [although direct] are subsequent cognizers. [Acharya
Dharamottara's], Correct commentary on '1he Ascertainment of valid
cognition' The first moments of both direct perception and inferen-
tial perception are valid cognitions. However, as the latter moments
share the same continuum [as the first moment] and are not different
in their production and abidance, the possibility of these being valid
cognitions is ruled out.

Second [non-valid cognition]: "That which is neither infallible nor

newly cognizant" is the definition of a non-valid cognition.
They are of five types: subsequent cognizer, incorrect perception,
doubt, assumption, and cognition to which things appear without
being ascertained.

First, [subsequent cognizer]: A cognition that cognizes what has al-

ready been cognized is the definition of the first.
It is of two types: conceptual subsequent cognizer and non-conceptual
subsequent cognizer.
A recollection of blue that arises when recollected by a sensory direct
perception that perceived blue and the second moment of inferential
valid cognition that perceives sound as impermanent are examples of
the first. The second moment of sensory direct perception that per-
ceives form is an example of the second.

Second (incorrect perception): A cognition that engages [with its

object] incorrectly is the definition of 'incorrect perception. It is of two
types: incorrect conceptual cognition and incorrect non-conceptual
cognition. Conception of sound as permanent is the example of the
first; and sense consciousness to which single moon appears as double
and sense perception to which snow appears as blue are examples of
the second.
21
9~o-1·~·~l ~~·fq~r~~·o-1~a_·9~~r~·~9~·~a·i!o-1~·~~·1 i[j·a5o-1·
~·o-1a;-°'·~1l ~·1~·o-1~~~·~°'·~·~~·~a·a,1·~·~o-1·4~·1~·1 ~a·
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a,°'·ry1 ~·~o-1~·i[j·a5o-1·~a,·fq~·~~·o-1~a_·9~~·~·~9~r~·a,°'.~a·
~~1 ~·~·°'l~'l ~°'·a_~~·~·itl·a5o-1l ~°'·~·a_~~·~·itl·a5o-1l a;·{o-1~·
~a·itl·a5o-1·1~·9~o-1·~~l 1~·~~l ir~·;9·9o-1·~o-1·~a·itl·a5o-1·1r~l
9~~·~·~l ;·59·9o-1·~o-1·~a·itl·a5o-1·1r~l 9~o-1·~·~1 ir;9·9o-1·~·
;9·~o-1·~a·~·io-1·5·~l

q~ ·~r~1 ~~·~~·~·~°'·~~·~·qa,·~°'·~9·~oii'o-!~oii'~ l a,1·1s1·~·

o-1a;-°'·~11 ~·~·°'1~·1 t·o-1a;-°'·~1·~a·a,1·1s1l t·o-1a;-oii·1~·a_9~·
qa,·a,1·1s11 .~·o-1a5oii'o-!'?.~·~a·a,1·1s11 ~·o-1a;"oii'o-!'~q·~a·a,1·
1s11 t·o-1a;-°'·ttr1·~~·9ry°'·~·o-1·~q·~a·a,1·1s1·1~·~·~~1 ;·~·
59·~~·~a·~9·~o-1·~·q~°'·°'~·;·~·59·~~·a_~°'·~a·i5·~l 1~·~·
o-!a5oii'9~'a,oii.ryJ ;·~·;9·~~·~a·;·~~·;·~·;9·~a·1o-1·qoa_·qf1·~·
a,°'·~1 ;·~·;9·~a·t·o-1a;-°'·u_i~·19·o-1·qf1·~a·~~1 ~°'·s1·~~·f~·
9·;9~·~~·;·~·;9·~~·a_~°'·~a·i5·~1 9~~·~a·o-1a;-°'·9~·a,oii.ryl
~°'·s1·~~·f~·;·1~·a_9~·q•a,°'.~a·~~1 9'1~·sa·;9~·~~·;·~·
59·~~·a_~°'·~a·f5·~l 9~o-1·~a·o-1a;-°'·9~·a,oii.ryl 9'1~·s·;·~·;9·
~~·!q·~a·o-1·?.~·~a·9ry°'·~9~·a,°'·~a·~~1 ~9·4~·~·9~~·sa·
59~·~~·;·~·;9·~~·a_~°'·~a·i5·~1 q~·~a·o-1a;-°'·9~·a,°'·ry1 ~9·
4~·~·9~~·s·;·~·;9·~~·!q·~a·o-1·~q·~a·9ry°'·~9~·a,°'·~a·~~1

22
 Buddhist Tenet

Third, (doubt): "A mental factor that is confused toward two con-
clusions on its own accord" is the definition of 'doubt'.
The concomitant mental consciousness and its accompanying
feelings, however, are not confused toward two conclusions on their
own, but confusion toward the two conclusions is instilled in them
through the force of doubt. Doubt is of three types: doubt tend-
ing toward facts, doubt tending toward non-facts, and ambivalent
doubt. Doubt that supposes sound as impermanent is an example
of the first; doubt that construes sound as permanent is an example
of the second; and doubt that wonders whether sound is permanent
or impermanent is an example of the third.

Fourth, [correct mental assumption]: "A corresponding determi-

native cognition that is fallible due to [false] presumption of its
object" is the definition of 'assumption'. It is of five types: assump-
tion that lacks reason, assumption that contradicts reason, assump-
tion with an indefinite reason, assumption with invalid reason, and
assumption with reason that is not logically established. A mind
that considers sound as impermanent merely on the basis of the ex-
pression 'sound is impermanent' is an example of the first. This is so
because, the expression 'sound is impermanent' states the thesis and
does not present any valid reason. A mind that considers sound to
be impermanent through the reason of its lack of functionality is an
example of the second. This is so because, that which lacks func-
tionality is contradictory with sound. A mind that considers sound
as impermanent on the basis of it being an object of mental com-
prehension (gzhal bya) is an example of the third. This is as such,
because being an object of mental comprehension is an indefinite
reason for validating sound as impermanent. A mind that considers
sound as impermanent for the reason of it being an object of per-
ception to an eye consciousness is an example of the fourth. This is
because being an object of perception to an eye consciousness is an
invalid reason for validating sound as impermanent.
23
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JI £,Ji. li
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lV·n. . - 2:!. - ~ . -~
 Buddhist Tenet

A mind that considers sound as impermanent for the reason of it

being a product in a person who is not convinced that sound is im-
permanent by way of valid cognition is the example of the fifth. This is
because even though the reason of being a product is a valid proof to
prove sound as impermanent, a person such as this has not logically
established it as a valid reason.

Fifth, (cognition to which things appear without being accertained):''A

non-deceptive cognition to which objects appear clearly without being
ascertained". There are three types: sense, mental and self-congnizing
perceptions to which things appear without being ascertained.
An ear consciousness apprehending sound at a time when the eye
[consciousness] is entirely engrossed in a beautiful form is an example
of the first. A mental direct perception in an ordinary person that per-
ceives any of the five sensory objects such as visible form is an exam-
ple of the second. A self-cognizing perception, which is experienced
simultaneouslywith a mental direct perception that perceives any of
the five sensory objects such as visible form in any ordinary person is
an example of the third.

In general, "subject" can be classified into three: person, speech and

valid cognition. Additionally, subjective valid cognition is of three
types: valid person, valid speech, and valid mind.
A fully enlightened buddha is an illustration of the first; teachings on
the four Noble Truths are examples of the second; and both direct and
inferential valid perceptions are examples of the third.

Sixth, [view of selflessness]: "Lack of permanence, singularity and

independence with regard to the existence of a person'' is described
as gross selflessness of person. "Lack of self-sustaining, substantial
existence with reference to a person'' is described as subtle selflessness
of person. Like Vaibhashika, this school rejects the notion of a selfless-
ness of phenomena.

25
~~°'·~I' ~l'~o.l' ~· ~o.1·9i;9·~1 ~9~· 0 0\·9~o.1·9a:l9,~,r9~9·~a·~·
i~·~o.1·~~·9a·9°'~·~~~·~·i9~·9~9·~·~°'·~~·~a·t·o.1a5°'·~~·
~~~·ID~·~·9~9~·~~·~~~·ID~·~·f1~·~°'·~·~°'·~1 l i~·~a·~o.1·
9'i9'1~·~·~;,y·~·~f1·~~·~9~·~·si9·t1·~·1~·o.1~~~·~1 l

r z:ii~;,r·~·if;,y~·~;,y·~a,·~z:ii~·~4~·~·~l
~·~ 0 1·~~·5~·~~°'·~~1 1~·~~1 ~·~O\·f1~·~·~°'·%~·1 ~~·~9·
~~°'·~~·~·a_~1·~a·~9·~°'·~·~~·o.1~a_·t1·~a·9~·:::19·~1
~o.1~·o"o.1·~a·o.1a5°'·~11 ~o.1~·o"o.1·~·1~·1 ~o.1·~9·~·1~·1 ~~·~~·
[1·~·~·~;,y~·~0\·9%9

9~~·~·~·~·1~'0\l ~;,y~·o"o.1·~;,y·~~0\·~·1~·1 ~o.1·~·~·9~~·~~1

~;,y~·o"o.1·~·9~·~9 l ~·o.1~~·9·~1·~·9~9~·a_~°'·;,y~°'·~o,1·~·
9~9~·~9~·~~·~~·~a·a;·~·o.1·~9·~9·a;9~·~~·~!l1·~·o.1·~9~·~~·
a,~1·~·~1 1~·~·;,ya5°'·~1l

~·9~·~9 l ~~·o.1~~·9·~1·~·9~9~·a_~°'·;,y~~·~o.1·~·9~9~·~9~·
~~·~~·~a·a;·~·o.1·~9·~9·a;9~·~~·~!l1·~·~9~·~~·a_~1·~·~·9~~·
~a·o.1a5~·~11

26
 Buddhist Tenet

Seventh, [views on paths and grounds] is explained in two parts:

objects of abandonments and presentation of paths and grounds.
All the three classes of practitioners collect merit through all the
four learners' paths. For this reason, they accept the physical body
of the Buddha as the Buddha. Their views on obscurations and the
modes of progression in the paths are similar to the Vaibhashika
school.
CHITTAMATRA

Third, the Chittamatra (lit. mind-only) school shall be explained in

the same seven sections as before[: definition, division, etymology,
views on perceptible objects, views on subjects, their assertion on
'lack of self', and presentation of spiritual grounds and paths].
First, [definition], "a person proposing a higher philosophical tenet
system that asserts self-cognizing consciousness as truly estab-
lished and does not accept external phenomena'' is the definition
of Chittamatra. Chittamatra, Sakarajnanavada, and Yogacharya are
mutually inclusive.

Second, [division]: Chittamatra is of two kinds: true aspectarians

and fake aspectarians. "A proponent of Chittamatra philosophy,
who asserts that a form appearing as gross to a direct perception
of an ordinary being is not adulterated by obscurations induced by
ignorance" is the definition of the first.

"A proponent of Chittamatra philosophy who asserts that a form

appearing as gross to a direct perception of an ordinary being is
adulterated by obscurations induced by ignorance" is the definition
of the second.

27
~5.rq~'\·:_i·~·1~·'\l 9~c::a,~'\·:ac:_~·o,1~o,1·:_il ~c:_·~1·a5~·ql ~-
l9~·9~~·~1·:_i·1c:_·9~o,1·af1l

~-~°"~-~~-a,~1·~~·ar1-~l ~·o,1·~q-~·949·~c:_-~·f-l·~a,~"·:_ia·
~9·4~-~~·f-l·~a,~"·:_ia·~l ~~-~-~~-"~·f it~·~z:ri~·~·a,~·q·
~:~a·~o,1·:_i·z:riry1·%c:_·l ~~· 0 '\·~~~-'\~·~c:_·fi!~·~9~·~·a,~·q·~·
~a·~o,1·:_i·~o,1·q~"·~-~-q~·a,~1·:_i~·"·9~c:_·a,~"·:ac:_~·°"~°"·:_i·1c:_·l

~-~~-a_~"·:_ia·~-~~-~~~-"~·fi!~·~z:ri~·~·a_~·q·~·~a-~°"·:_i·
9?1·%c:_·l ~~· 0 '\·~~~-'\~·fil~·~9~·~·a,~·q·~·~a·~o,1·:_i·~o,1·
~1·~-~-q~·a,~1·:_i~·'\·~c:_·~1·a5~·q·1c:_·l

~ -~~-a,~"·:_ia_-~-~~-~~~-"~·fit~-~9~-~-a,~·q·~·~a·~o,1·:_i·o,1·
9?1·%c:_·l f-l·~o,1·~·~o,1·:_i·z:riry1f ~~· 0 '\·~-~~-'\~·fil~·~9~·~·
a,~·q·~·~a·~o,1·:_i·~°"-~1·~·o,1·~~-:_i~l f-l·~o,1-~·~o,1·:_i·~°"-~1·~-~~-
:_i~·a,~1·:_i~·"·~·a59~·::ri~~-~1·:_i·~~·qf1·:_i·at"·:_ia·~~l

9~~·:_i·~o,1-~·:_i·~·1~·'\l ~·q 0 ~·~o,1-~·:_il ~-~1·~o,1·~·:_i·9~~-

~·af1l

28
 Buddhist Tenet

'True Aspectarians' are of three types: Proponents of 'equal number

of perceived objects and perceiving minds' proponents of 'a meta-
phorical half egg: and proponents of 'non-duality and non-diversi-
fication'
There are reasons why they are designated as such.
When an eye consciousness grasping the multi-colors on the wings
of a butterfly grasps the variegated colors, aspects of different colors
such as blue and yellow are believed to come into view individually
from the object's side and aspects of different colors such as blue
and yellow truly arise from the side of subjective mind as well.

Those holding such view are therefore called 'proponents of 'equal

number of perceived objects and perceiving minds'. When such
grasping takes place, some hold that though aspects of different
colors such as blue and yellow come into view individually from
the object's side, these aspects of different colors such as blue and
yellow do not arise [individually] from the side of subjective mind.

Those holding this view are called proponents of 'a metaphorical

half egg: When such grasping takes place, some hold that aspects of
different colors such as blue and yellow do not come into view indi-
vidually, with only the multi-color appearing forth from the object's
side, and that aspects of individual colors such as blue and yellow
also do not arise individually form the objects side, but instead
arise as a mere combination of colors. Those holding this view are
called proponents of 'non-duality and non-diversification'.

'False Aspectarians' are of two kinds: proponents considering

deluded aspects as false and proponents considering non-deluded
aspects as false.

29
9~°"·i;i·i!°"~·~°"·i;ia·~·q4,\i;i·~1 %a·5,~1 i!°"~·~°"·i;i·~~·5,·~·~1
$~'~°"~·il°"~·fu·q19·~1·~°"·~·a,~1·i;i~·~·i!°"~'~°"·i;i·1~·1 $~'
S;l°"~·'51·~°"·i;i~·~9·i;ia·q19·~1·~°"·~·a.~1·i;i~·~·~°"·~9·i;i·~~·
q(1·i;i·~~·i;ia·5,~1

q~·i;i·~~·~·a.~1·~~·~1 4~·5,·~·1s·~1 ~~·1°"·q~~·i;i·1~·1 \l~·

~q·q~~·i;i·9~~·ar11

~~·°"~~·~°"·~·rcri~·i;ia·°"~~·~°"·a;-1·°"~·9~~·~~·~:_i·i;ia·(~~·
59~·i;i~·5,·q1 1~·~·°"a;-~·~1l ~~·1°"·q~~·i;i1 $~'~11 $~'
1s~~, cri~~·~cri~·°"S;l~·~cri·~°"~.~~·9%9

~~·1°"·q~~·i;i·~·1s·~1 $~·fu·:_i19·it1·S1·if1~·1 cri~·::19·9·:_i1cri·

it1·S1·ir9~~·ar11

$~·fu·:_i19·it1·S1·if~·f~·9~a·(~~·1s·~1 f~·~1·~·~1 ~·~~·

:_i~·~·q~:_iID1! ~·~~·:_i~·~·:_i~·~9 I ~·~~·:_i~·~·f~·~1·:_i~·~9~·
ar11

$~· fu· :_i19·it1·S1·~·°"a;-~·9~ ·~I 9ijcri~·1~·9ijF·a.~~·i;ia·a;-1·°"·

~~·cri~~·~~·f~·i;ia·f~·~1·1~·1 9ij9~·9ij9~·~~·i;ia·~·~9·i;ia·
~9·9~~·~~·9·°"a;-~·~1·fu~·~q·i;i~·f~·i;ia·f~·~1·~·~1
cri~·::19·9·:_i19·it1·S1·~·°"a;-~·9~·~1 cri~·::19·~~·!·~:_i·i;ia·~~·ar1·
fu~·f~·i;ia·f~·~1·~·~1
30
 Buddhist Tenet

Third, [etymology]: If asked why the proponents are called Chit-

tamatra (lit. 'mind-only'), it is because they assert all phenomena
to be existent merely in the nature of mind. They are also called
Sakarajfianavada lit. 'mere seeing of aspects') because they assert
all phenomena as existing in a nature, where only their aspects are
seen.

Fourth, [views on perceptible objects]: Knowables are divided into

two: ultimate truth and conventional truth.

''An object of perception that is directly and validly cognized by the

direct valid cognition that apprehends it by menas of eliminating
the dualistic views (related to it)"is the definition of ultimate truth.
Ultimate truth, reality, actuality, and final mode of existence are
mutually inclusive.

Ultimate truth is of two types: subtle self-lessness of person and

subtle self-lessness of phenomena.

Form the point of the bases of emptiness, subtle self-lessness of

phenomena can be classified into twenty types of emptiness. This
enumeration of emptiness can be further condensed into eighteen,
sixteen, four and so forth.

Emptiness that is an absence of substantial distinction between

form and the valid cognition perceiving form, and also emptiness,
wherein form, which is the basis of the designation 'form', does not
exist by way of its individual characteristics, are examples of 'subtle
self-lessness of phenomena'.

31
~~::~i(°\·~°'1·~·f9~·~a·°'1~°\'~°'1'a51'°'1~·9~~-~~·1~·qo~·~a-~
°\~·r9~-~~-~·q·~1 \l°\·~·q~°\·~a·°'1as°\·~1l

1~·°\1 9~°\·1q~·1~·1 \l°\·q,9~-~~-q~~-~a·\l°\·~·q~°\·~·

9~~-~-~11 1~·~1~·~~-~~-~°\·9%9 l 9~~-~·1~·1 ~°\'1°'1'
q~°\·~-Ql~-9~°\·~a-~~·°'1·~~-~-~~-~°\·9%9 1~~-~~°'1~·0 1·
q~°\·~~·~q·~·1~·1 ~-~a·9~·~°\·~-fl~·iit°\l ~~-~1·~°'1~·0 1·
q~°\·~~·~:_y-~·1~·1 q~°\·~a·9~·°'1~°\·~·fl~·iit°\l ~~·~1·Ql~·9~°\·
~a·~~·°'1·~~·~°'1~·0 1·~·~~·~q·~·1~·1 ~·~a·9~·°'1~°\·~-fl~·
.it°\·r_,·
at°\·~11

~~·~1·QI·ir1·199·~~·rsq·% ~·1 if1·199·9~°\-~°'1~·~·°'1as°\·9~·

°'1\~-~·1~'°'1~~~-Ql l

9~9~·~9~·~ai/~·~~·\l°\·9~a-~°'1·4~·~-~~-~·~°\·~~·q·1~·~°\·
~~·°'1·~°\·~a·Ql~·~·q9·a;9~·q~9·~·QI·q~°\·°\~.°\~·4~·~a-~-~-
~~·°\~·~~·~·at°'·m·~·~Ql·m·~°\·~·~q·~·°'1·at°\·~a-~~1

~°'1':_J~°\·~·~~-°\l 9~9~·~9~·~°\'if~~l ~-~QI·®;~°\·°'1·at°\·~~·

~9~·~~·~:_y·~~·fl~·iit°\l ~°'1·~-~-~~-°\l 9~9~·~9~·~°\''?!'
~9~·~·°'1·at°\·ry1 ~9~-~~·~q·°\·~-~°\·~·~q·19~·~a-~~1

32
 Buddhist Tenet

"That which is perceived in dualistic manner by a direct valid cog-

nition that directly perceives the object" is the definition of conven-
tional truth.

If classified, there are two types of conventional truth: conventional

truth that exists as 'dependent phenomena' and conventional truths
in the form of 'thoroughly designated phenomena.
First is mutually inclusive with compounded phenomena, while
second is mutually inclusive with uncompounded phenomena oth-
er than ultimate truth.
''All things" serve as common bases for truly established nature
and falsity; all realities serve as common bases for truly established
nature and truth; and "all uncompounded phenomena other than
reality" serve as common bases for falsely established entities and
falsity.

All realities are logically non-implicative negatives; and illustrations

of non-implicative phenomena are same as described earlier in
Sautrantika system.

This school claims that the five [sensory] objects such visible form
arise from the substance of inner consciousness through the force
of common and uncommon karmic latencies imprinted upon the
foundational consciousness (kun gzhi'i rnam shes), and are not
externally established.

For 'True Aspectarian cittamatrins', although the five objects such

as visible form are not external objects, they are held to exist as
gross entities. However, according to 'False aspectarian cittamarins:
the five objects are not gross, because something that exists as gross
is believed to be externally existent.

33
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M• la
jl .a ~ ~ o.i- l! ~
lk
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• 2:!?
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Ji.
.
 Buddhist Tenet

Fifth, [views on subject]: 'True Aspectarians' enumerate eight types

of consciousness. In addition to the set of six consciousnesses com-
monly accepted by other schools, this school also accepts founda-
tional consciousness (kun gzhi) and deluded consciousness (nyon
yid), thus enumerating eight types of consciousnesses.
Foundational consciousness and deluded consciousness can be
illustrated as follows.

''A consciousness which is other than the six consciousnesses and

arises without depending on a predominant causal organ'' is the
definition of foundational consciousness. ''A consciousness which is
directed towards its object, a foundational consciousness, and con-
ceives the aspect of 'I' as self-sustaining and substantially existent is
an illustration of 'deluded consciousness:
Foundational consciousness, which serves as receptacle of all kar-
mic actions and effects, is presented as the point of reference of the
. ( ,
expression person.

However, 'Fake Aspectarians' assert only six types of consciousness.

They consider mental consciousness, which alone serves as recep-
tacle of all karmic actions and effects, as the point of reference of
( ,
person.

Cognitions are of two types: valid cognition and non-valid cog-

nition. Valid cognition is of two types: direct valid cognition and
inferential valid cognition.

Direct valid cognition is of four types. It is logically pervasive for

self-cognizing direct valid cognition and Yogic direct to be non-de-
ceptive cognitions. Direct sensory perceptions of an ordinary
person are necessarily deceptive perceptions. Mental direct percep-
tion of an ordinary person can either be deceptive or non-deceptive
perceptions.
35
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.a, fu )lo/
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___!J 1 }l1t) )j ~ ~ .
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w J):> lU
n. ~. n
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di ~ J'! ~
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~ ..JV . ___!J •
~ ~ . -9f )i• .J1 ~ Ji' . Glll
.a.. 2b ___!J ~• ~ ___!J ~ ___!J
_JV.JV . ~~ ~ . @{ • . 2V ~
~ .a, .J1 .J1 .
~ikl .a.. ..JV. ~y)1 ~ _!] )j fl?
}l1t) •
~ ~. ~ .a ~ ~~
 Buddhist Tenet

Direct perceptions are not necessarily direct valid cognitions,

because even though ordinary person may possess mental direct
perception that perceives form, they however do not possess mental
direct valid cognition. A self-cognizing consciousness that expe-
riences mental direct perception perceiving form and the second
moment of a sensory direct valid perception perceiving form are
non-valid cognitions.

As regarding the types of yogic direct perception, there are four:

yogic direct perception that directly perceives subtle imperma-
nence, yogic direct perception that directly perceives subtle form of
self-lessness of person, yogic direct perception that directly per-
ceives gross form of self-lessness of person, and yogic direct per-
ception that directly perceives self-lessness of phenomena.

Inferential valid cognitions are necessarily conceptual minds. If it

is an inferential valid cognition with regard to a particular object,
it need not be a conceptual mind with regard to that object. For
example, although inferential valid perception that perceives sound
as impermanent is also an inferential valid cognition with regard
to the absence of permanence in sound, it is not a conceptual mind
with regard to that object. If it is a conceptual mind with regard to
an object, the image of the object must necessarily appear to the
mind. However, to an inferential cognition that perceives sound as
impermanent, the image of the absence of permanence in sound
does not seem to appear.

This is because it (inferential cognition) [directly perceives the

impermanence of sound and] does not directly perceive it (the
absence of permanence in sound). In the process of directly per-
ceiving sound as impermanent, the inferential cognition sees the
absence of permanence in sound indirectly.

37
 ~~ -z ~ ~ ~ ~~ ~? ~~ ~ ik~ ~ ~~ ~
~~---11 ~ @atl_....!] ~ ~ _....!] Ji li
t~ ~ 1i ~ ~~ ~
<1l1 n ..tJl ~ 2 /~ 2 4:1? n 61 n ~ ___w {I ~ 2 J1 1i a.!i
J"! l!:i @ 2 li c.----: 6i 2 -9i? ---11 .Ji ?!I - _u 2 .Ji $ .JI ll
~ ~ n -9li ~~
.a av - _:fv l"! ~ _....!] ---11 .a l"! JI _....!] 2i
~ ~ _A ~ 1i .a -9li .JI _....!l ~ - _....!l J"! n ~ _....!l
~__JV m
~ w ~ ~ -siv'4V ~ ~ J1 a ~ ~ ~
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-
 Buddhist Tenet

Sixth, [views on self-lessness]: All schools, upto and including the

Svatantrika Madhyamaka, agree in their illustration of self-lessness
of person. "The emptiness, which is an absence of substantial dis-
tinction between form and the valid cognition cognizing form': is
presented as an illustration of self-lessness of phenomena.

Seventh, presentation on paths and grounds, is set forth in two

parts: objects of abandonment and actual presentation of paths and
grounds.

First, mental grasping of self of person, together with its seeds, and
the three subsequent poisons are 'afflictive obscurations'; while
grasping of true existence, together with its seeds, as well as their
mental imprints and the subsequent mistaken appearances of duali-
ty, are 'obscurations to omniscience'.

Second, to accomplish their goals, those in the classes of Hearers

and Solitary Realizers, through having combined their realization
of selflessness of person with minor and middling collections of
merits and having meditated for up to three life times and a hun-
dred eons respectively, actualize their respective states of enlighten-
ment.

With the sole purpose of other sentient beings, bodhisattvas,

through having combined their realization of the absence of duality
of perceived object and perceiving mind with great collection of
merits and having meditated for up to three great countless eons,
attain their goal of enlightenment.

39
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40
 Buddhist Tenet

According to the True Aspectarians, when arhats in the vehicles

of the Hearers and Solitary Realizers enter into 'nirvana without
remainder', the continuity of their consciousness is held to cease at
that time.

However, for buddhas, according to the bodhisattva tradition, it

is impossible for the continuity to cease. Bodhisattvas, firstly, attain
enlightenment by assuming the 'Enjoyment Body' of the Buddha,
where subsequent continuity of 'Enjoyment Body' of the enlight-
ened one continues in an unbroken manner and manifests forth in
different 'Emanation Bodies' according to the aspirations of sen-
tient beings, until the time samsara is completely emptied.

The three vehicles are confined to their own distinctive classes,

because sentient beings, since beginningless time, exist in three
different types and, therefore, three different aspirations, which
consequently give rise to three distinctive wishes aiming for differ-
ent goals.

The 'Faslse Aspectarians' who propose aspects as false: however, do

not believe in discontinuity of mind when arhats of the vehicles of
the Hearers and Solitary Realizers enter 'nirvana without remain-
der: This is because they maintain that although mind conjoined
with suffering and its causes cease at that time, they however assert
that a mere mind advances toward the buddha-ground. They, there-
fore, assert one path to ultimate liberation.

41
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 Buddhist Tenet

MADHYAMAKA

Fourth, the philosophy of the school of 'non-essentialism' is pre-

sented in three parts: Definition, division and presentation of the
divisional sub-schools. First, [definition]: "A person proposing a
higher [Buddhist] philosophical tenet system that does not assert
truly established phenomena even nominally" is the definition of
'proponent of non-essentialism'.

Second, [division]: This school can be divided into two sub-schools:

Svatantrika (proponent of autonomous syllogism) and Prasangika
(proponent of 'logical absurdities').
Third, [presentation of the divisional sub-schools] shall be pre-
sented in two parts: Svatantrika and Prasangika schools of Buddhist
philosophical thought.

SVATANTRIKA MADHYAMAKA

Svatantrika school of Buddhist philosophy shall be explained in

these sections: definition, divisions, etymology, views on percepti-
ble objects, views on subject, their assertion on 'self-lessness: and
presentation of spiritual grounds and paths.

First, [definition]:" Proponents of Madhyamaka, who do not accept

truly established phenomena even nominally through their accep-
tance of autonomous reasoning" is the definition of a proponent of
Svatantrika. Svatantrika Madhyamaka is mutually inclusive with
'Madhyamaka proposing inherent existentialism']

43
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 Buddhist Tenet

Second, [division]: This sub-school can be divided further into two:

Sautrantika Svatantrika Madhyamaka and Yogacharya Svatantrika

Madhyamaka. "A proponent of Madhyamaka who set forth one's

presentation of conventionalities in close compliance with Sautran-
tika School" is the definition of the first.

''A proponent of Madhyamaka who set forth one's presentation of

conventionalities in close compliance with Chittamatra School"
is the definition of the second. Masters such as Bhavaviveka and
Jiianagarbha are examples of the first: Shantarakshita, Haribhadra,
Kamalashila and their disciples are examples of the second.

Third, [etymology]: Acharya Bhavaviveka, as such, can be referred

to as a proponent of Svatantrika Madhyamaka because he is a Mad-
hyamika who accepts autonomous reason [or proof].

Fourth, [views on perceptible objects]: Existence on the basis of

characteristics, existence from within itself, inherent existence are
mutually inclusive. Uncompounded space, true cessation, past,
future, and subtle self-lessness of person are non-implicative nega-
tives. Conventional truths can be either [positive or negative phe-
nomena]. Ultimate truth, reality, subtle self-lessness of phenomena
are mutually inclusive.

According to Sautrantika Madhyamaka, the five sensory objects

are entities different from mind, and a gross object composed to
partless particles is considered an external phenomenon.
However, according to Yogacharya Madhyamaka, the five sensory
objects are of same entities as the mind that perceives them.

45
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46
 Buddhist Tenet

Fifth, [views on subjects]: This sub-school asserts mental con-

sciousness as the point of reference of 'person' and also accepts a
collection of six consciousnesses. Cognition is held to be of two
types: valid cognition and non-valid cognition. The first has two:
direct valid perception and inferential valid perception.

Although Sautrantika Madhyamaka does not assert self-cognizing

direction perception, the other school accepts all four types of
direct perception. Self-cognizing direct perception and yogic direct
perception are necessarily non-deceptive minds, while the other
two [sensory direct perception and mental direct perception] two
can be either deceptive or non-deceptive.

Sautrantika and Chittamatra, as well as Svatantrika, maintain that

direct perceptions are necessarily minds free of conceptualiza-
tions; subsequent congnizer are necessarily non-valid cognitions;
minds that are deceptive with regard to their objects are necessarily
mistaken minds; if it is deceptive with regard to a particular ob-
ject, it necessarily has to be a non-valid mind with regard to that
object; and if it is an inferential cognition, it necessarily has to be a
non-valid mind with regard to the appearing object.

47
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48
 Buddhist Tenet

Sixth, [assertion on self-lessness]: The absence of permanence,

singularity and independence in person is explained as gross
self-lessness of person; and the lack of self-sustaining substantiality
in person is viewed as subtle self-lessness of person.

According to Yogacharya Madhyamaka, the absence of substantial

distinction of form and mind cognizing form is presented as gross
self-lessness of phenomena; and the lack true existence in all phe-
nomena is viewed as subtle self-lessness of phenomena.

The two types of selflessness are distinguished on basis of the ob-

jects of negation and not from the point of the bases of emptiness.
For example, the negation of the object of negation, true establish-
ment, in the base, person, is presented as subtle selflessness of phe-
nomena: The negation of [the object of negation-] self-sustaining
substantial existence in the base-person-is explained as subtle
selflessness of person.

The two types of grasping at self are distinguished on the basis of

the modes of grasping and not from the point of the objects [of
grasping]. The grasping at true establishment in the base of person
is described grasping at phenomena; and grasping of substantial ex-
istence marked by self-sustainability in the base, person, is termed
as grasping of person.

49
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50
 Buddhist Tenet

Seventh, [presentation of paths and grounds]: According to Yo-

gacharya Madhyamaka, the difference between persons of three
vehicles are made on the basis of the three main objects of aban-
donment, the three different types of obscurations, and the three
principal themes of meditation, the three different types of views.

This is because those in the class of Hearers attain a lesser state

of enlightenment by identifying conceptual mind that grasps at
self-sustaining substantial existence together with other subordi-
nate minds as the main objects of abandonment, and by adopting
the countering view that realizes the absence of self-sustaining
substantial existence as the principal object of meditation.

Those in the class of Solitary Realizer attain a middling state of en-

lightenment by identifying conceptual mind that grasps at distinc-
tion of form and the valid cognition that cognizes form as the main
objects of abandonment, and by adopting the countering view that
realizes the absence of distinction of form and the valid cognition
that cognizes form as the principal object of meditation.

Those in the class of bodhisattvas attain the highest state of en-

lightenment by identifying the grasping of true existence together
with their mental stains as the main objects of abandonment, and
by adopting the countering view that realizes the absence of true
existence in all phenomena as the principal object of meditation.

51
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i~·~a·r.2,rr~·ar~~·~·~5-1~·:5~·~°i·~·5-1~~·a,~1·~·at°i·~a·~~,

52
 Buddhist Tenet

According to Sautrantika Madhyamaka, there are no differences

between the main objects of abandonment as well as the principal
themes of meditation for those in the classes of Hearers and Soli-
tary Realizers, because they both are held to equally identify afflic-
tive obscurations as the main objects of abandonment and selfless-
ness of person as the main theme of meditation.
However, there are differences in superiority and inferiority of re-
sults because of the differences of amount of merits they gather and
the amount of time they spend.

Like Chittamatra, Svatantrika Madhyamaka classifies sutras into

two-the Mahayana Sutras and Theravada Sutras, and also into
definitive and provisional sutras. Their illustrations however vary.

Although Chittamatra considers the first two turnings of the

Wheels of Dharma as provisional and the third turning of the
Wheel of Dharma as definitive, this school considers the first and
the third as exclusively provisional and the second as containing
both provisional and definitive teachings.

This is because Svatantrika Madhyamaka views those teachings

from the second that specifically attribute 'ultimate' to its object of
negation as definitive, and those that do not ascribe this attribute as
provisional.

53
 al. _9ft -sit lJ ~J)j_A )TH)
2! ~ _A Jl? _A 2 ~ ik~ ~:> li
~
~~'
2 .a 2 . 2 · 2 . 2! ~'
2 2 .
~ . ~ . n .~ 2 j}
n ~ ---90 ag
~ £, ~ fu J1 ~ G'.E 1!• .lJ
---91 _!)ft lJ ~ .
ti~ . ---90 ...9i? ~-
_J1
~ 2! . 2! --stv q!P Jl1V n - - . _A
1n 2!
2 ~ ,a .!!I
_!:i ~ 2 ~ ;i ~j) 2
64?
J}• __J1 ~ ~ ~ f! ~ ;i
_A~
~;:i ~~~
2~. _j 2! ~ 2!? 1B
. _A ~
- . et.~ ih •
~~_A~ ~~ ---91 ---91
al _A 2 . lJ .§ . _J1
~ 2•
_J1 ·~ ~ ~ ~• --{{~
2! J1 2• _J1 Ji _J1 2 n. .
n . .a~ ;i JV ~ ~ ;:i? 1l:I ia 1n
__J1 .
~ 2!? 2. a:.a ~- . . .a ~ ,a
. l.i n . -'1 1l:I , ~ ;i •
f!
- 2! --stv ;:i? __JV ~ .a .
, l.i
2•
l.J
;l
V, . ;i lJ n
J} ~ G'.E ~ zj ~.
~ ~ ~
.i::.. . n .a~ •
2! _A )1 _!)ft _A --'Y~ ~ ~2 JV~ ~
ai -.ne)1 2 1D _Ji}
~~ 2! . )1 Qi. ~ - .n. ~.
-.ne lJ 2! ~
;:i
.a. ,a ia
ai ~ f! ~ , ~ . .ew
_J1 ~
2• l!] -- ~
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~~ ~ 2
~2~~ n . ---91 )1 l.i )1
_A . ;:i? ~ - --
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-
~ fu ~~~
~ . JI Jl? lJ
JV
• J1. ---91.
~ l.i
fu ~• 2. -~.:Ji . .a.. J} ~ ~
---91 ~.
lJ ~ . _J1
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d __JV 2
---91 • _j,
~. 1D -.ne 2
2! . n .a. ;:i.a. -
__J1 2
-~l.i
f! ~~
. a: ~~ ~ __JV
- lJ . - ~
~ .a ~ . lJ
- ~ .
 Buddhist Tenet

PRASANGIKA MADHYAMAKA

Prasangika Mahdyamaka school of Buddhist thought shall be ac-

cordingly explained in seven sections [: definition, division, etymol-
ogy, views on perceptible objects, views on subject, their assertion
on self-lessness, and presentation of spiritual paths and grounds].

First, [definition]: "Proponents of Madhyamaka School, who do

not accept truly existent things even conventionally and accept only
syllogistic absurdities that are popular among others" is the defini-
tion of a proponent of the Parasangika School.

Second, [division] include followers of Acharya Buddhapalita,

Acharya Chandrakirti, Acharya Shantideva and so forth.

Third, [etymology]: Acharya Buddhapalita, for example, can be

called a Prasangika because he worked toward generating infer-
ential perception in the mind of his opponents to see proof of the
thesis through merely employing syllogistic absurdities.

Fourth, [assertion on perceptible objects] classifies objects into two:

obscured objects and manifest objects. Those perceive through the
force of reason are called obscured phenomena; and those, which
ordinary beings experience directly without depending on reason
are called manifest phenomena. Examples of the first include im-
permanence of sound, absence of true existence in sound, etc:

Examples of the second include vase, cloth, etc. [Objects of] direct
perception and manifest phenomena are mutually inclusive.

55
 ~ Jl l] -.JI) ./ .,, ~ )i J11t)
__J1 ~ j)?-~ ..E .JV . )l
l!I. ..E
2!. .
l]
~~~') ~ .f! ~ .f! li
--.!jl')
• __J1• •
l]
.JV 2!)
. __tir ~ _.!] ~ w
'4V __J1 ..E --.!jl') ~
J}• __J1 • jl,
-'! w Ll -~ ~ au ll' - _.!] )l 2! . -'1 a..!i
a:.a
~ 2! ril-'! ~ _.!] _.!] l.i . . __JV l]
3f\~- .JV C-.:3 __J1 )1 ~
~ -'Y"i, ~ ~ .JV !
n~ . ---=ii ..; J _9i b~~ ~
-{ ~ 2! ~~ ~ _,v • ~~ w
• __J1 l!I l:i iii • __J1 __J1 -.a 2
~
l]
~. ;l? -'!\
. Ji n ~~~ l] . .
n l] 2! )1 ~ 2!J Jlj{
.JV . an . .a ~if~ -~~ ~
n.. ;:i,
. _9i . Jl ~-'! ~
~ ~ _.!] __JV '111) )lV -'! J}
• ~') __J1 ~
--.!jl') __,;
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~ . .a !lf ~ ~ _.9i )1 ru ~ ~
~~ • -.JI) ~\ __J1
d_9i
~') 2! w ~ iii~ l:i
£,. ;i >y l!I -'! _9i -'!\ ~ ~-~
lJ1 2! u ~ ~ ~ .a .
@:> • rJi. /! . ~ C-.:3 ~
Ul Ji .3l? h~ ~ ~ _!j
=*
0\ - .f! ~~J} j' L::; ~ .a n ~ C-.:3 l.i -~
--.!jl') • • .JV
- ~ ~ '4V .....i.! ~~~ _9i Jk
~~~ .a . ~~\ l:i _.!] ~
~ ~b~
l] -'! ~ ~ .....i.! ~ '4V - _9i . -{
~ W-'! l:i ~~\__Jl .E . _.!] b
_9i
_9i --.!jl') - l.i
-'! ~ ~ --..sv_.!] )l ~ l!I
_J{, ~~
__,; . ..E. •
• _.!] 2! ~ ~
__J1
.f! ~•
l:i
~_!] ~
t2!
~ .f! . _!j __,;
J}. .3l? ~ Ll 2!) --.!jl') ~~ J} _!j
2! _.!] ~ --.!jl')
~ )1 .a, . ~ 2!•-'! ~')
~
- .a, 2!')
. __J1
~
JL
_9i
~i ~n;l? __...,ru
*d . ~ Ji') - ~
l.i )1 . )l )l ~
.a - an 1 @:> _.!.i,~ ~
-~
~
~ ~
ik1.
• -.JI)
J}
_9i ..2! @ fe n-
_J1 _.!] 2!.
~
JL
~
. . ~
 Buddhist Tenet

Objects can also be classified into conventional truth and ultimate

truth.

First, [conventional truth]: "That which is found by valid cognition

that analyzes conventionalities, where valid cognition analyzing
conventionalities functions as a valid cognition analyzing conven-
tionalities with regard to the analyzed object': is the definition of an
object that qualifies as conventional truth.
Conventional truth cannot be classified into real and unreal, be-
cause there is no such thing as "real conventional truth': Also,
conventional objects are necessarily unreal because they are all false
objects.

However, from the perspective of an ordinary perception, con-

ventional truth can be classified into real and unreal. For example,
physical forms, according to ordinary perceptions, are real, while
the reflection of face in a mirror is false even for an ordinary per-
son.

Whatever exists as real from an ordinary perspective is not neces-

sarily existent, for example, our misconception of true existence in
an object such as form.

Second, [ultimate truth]: "That which is found by valid cognition

that analyzes the absolute, where valid cognition analyzing absolute
functions as a valid cognition analyzing absolute with regard to
the analyzed object", is the definition of an object that qualifies as
ultimate truth.

This school categorizes ultimate truth in the same way as Chitta-

matra School. According to this school, true cessation is viewed as
ultimate truth.

57
~·~·~~· 0 ~·~:~~1·~~·~1 ~~·~~·~·q~~·~~·qry9~·~a·~·~o.r·9~·
s9·~·o.ra5~·9~~·~~1·% ~·1 9~·s9·~·~~·~~·~·s1·~~·~ql

i~·a;-1·o.r·1~·a;-1·~~·~·f 9~~·ar11 a;-1·o.r·~·o.r~~· ~o.r· ~· a;-1·o.r·1~·

~~·~·1~9·~a·a;-1·o.r·9~~·ar11

~~·~9·o.r~~· ~o.r·~ ·~~1·% ~·1 il o.r ~·o~· ~· ~1· ~·1q~·4 ~·~·~r€!~·

4~·~~·~q1 ~1·4~·1~·~~·~~·o.r~~·~o.r·~·~r€!~·o.r·~r€!~·9~~·
~11

o.T~~·~o.r·~·a51·o.r·~·r9·qo~·o.r~~·~o.r·a51·o.r·1~·1 f 9·~1·o.r~~·~o.r·
a;'1·o.r·9~~·af11 1~·~·o.ra5~·9~1 ~·~·~9·f9~·~·~~·1~9·~1·
%9·9~~·~·1~·1 f~~~·1q~·o.r~~·~~·:5~~·~~·~~·~a·f~·~~~·
o.T~~·~·:5~·~a·:5~·4~·~·~·~·s11 9~~·~a·o.ra;'~·9~ 1 9~9~·~~~·
1q~·~·o.r~~·~o.r·~·~·~·s11

o.T~~· ~o.r·a;'1·o.r·~ ~·~·o.r~~· ~o.r·~ ~·~ ~·o.r·~q· ~ 1 ~~·~~·o.r~~· ~o.r·

~~·~·o.r~~·~o.r·o.r·~~·19~·~a·~~·ry1 o.r~~·~o.r·1~·o.r~~·~~·~~·
9%9·~a-~~1 1~1·4~-~~·~·o.r~~·~o.r·a51·o.r·~~·~~·~q1

58
 Buddhist Tenet

Fifth, [assertion on perceiving subjects]: The mere 'I', which is des-

ignated in dependence upon the five aggregates, is asserted as the
point of reference of 'person: and persons are necessarily non-asso-
ciated compositional factors.

Mind can also be categorized into two forms of cognitions: valid

and non-valid cognitions. Valid cognition is further divided into
two: direct valid cognition and inferential valid cognition.

This school, however, does not accept self-cognizing valid cogni-

tion. The sense consciousness of an ordinary being are considered
as being essentially mistaken consciousnesses. Mental conscious-
ness and yogic direct valid cognition can be either mistaken or
unmistaken consciousness.

Direct valid cognition is of two types: conceptual direct valid

cognition and non-conceptual direct valid cognition. The second
moment of an inferential perception that cognizes sound as imper-
manent and a recollection that recollects a corresponding image of
blue that is earlier seen by a sensory direct perception that per-
ceived blue are examples of the first. A sensory direct perception
that perceives form is an example of the second.

Direct valid cognitions need not necessarily be direct perception,

however yogic direct perceptions are necessarily direct perceptions
since [objects of] direct perception and manifest phenomena are
mutually inclusive. Moreover, subsequent cognizer are necessarily
direct valid cognitions.

59
~~·1~9·~·1~·~1 1r;~·f:.i~·~~·1~9 l ~9~·~a·~~·1~9 11~·
~:~:a.~~·®,·~~-1~9 l ~1·$~·~~·1~9·1~·q~·af11

~9~·~a-~~·1~9·1~·1~·~~-a.~~·®'·~~·1~9·9~~·1r;~·f:.i~-~~-
1~9·qt~~-~·~1
o51·~-~~-~-~~-~-~~-~~-~-~-a.~~-:.i~·~·ra:.i·~ 1 ir~·;9·f9~·~-
~~-1~9·~·ir~·;9·~·~-a.~~·4 ~-~~·~a·5,~1

4 ~-~-~ °'·°'·~~-~-9~~-~·f9~-~~·ra:.i·~ l ~-~~-~a·~°'·~·~·~~·~·

a.~oii·f9·~a·9~~-~·1~·1 ir;9·~a-~°'·~·ir;9·a.~~·f9·~a·9~~·~·
~°'·~a-~~l

~9·~·:.i19·il1·a.~1·~~-~1 9~·:::i9·~~-~:~:.i·~a·~~·ar1·~~·~:.i·~~·
f ~·~·9~·:::i9·~·:.i19·il1·~9~·~·1~·1 9~·:::i9·:.i~~-~~-f~·~·9~·:::i9·
~·:.i19·il1'S1'~~-a.~1l

~~-S1~·a;·il1·:.i~9~·~a-~9~·~·1~·1 ~-a.~°'·~a·a;1·~-~~·9~°'·
®'~·f~·~-~~-~·:.i19·il1·~9~·~·1~·1 919~·9~-~~·~q~~-~~-
f ~·~-~~·~·:.i19·il1'S1'~~·a.(9·~-~°'·~a·5,~1

60
 Buddhist Tenet

Inferential cognition is of four types: inferential cognition based on

the power of factual things, inferential cognition based on popular
conventions, inferential cognition based on belief, and inferential
cognition based on striking resemblances.

Inferential cognitions based on popular conventions and resem-

blances can be included in inferential cognitions based on factual
reality.
A valid cognition need not necessarily be unmistaken with regard
to its object of comprehension, because an inferential valid cogni-
tion that realizes sound as impermanent is a consciousness that is
mistaken with respect to the sound being impermanent.

A mind must necessarily comprehend its object of comprehension,

because the meaning generality of the "horn of a rabbit" is the ob-
ject of comprehension of a mind that conceptualizes a rabbit with a
horn. Similarly, the meaning generality of a "permanent sound" is
the object of comprehension of a mind that conceptualizes sound
as impermanent.

Sixth, [assertion on self-lessness]: "The lack of self-sufficient sub-

stantially established existence in a person" is termed as the gross
self-lessness of person, "the lack of true existence in a person" is
viewed as the subtle self-lessness of person.

Furthermore, absence of substantial distinction of gross object

composed of partless particles and a valid cognition apprehending
such an object is a gross self-lessness of phenomena; and lack of
true existence in the [psycho-physical] aggregates, which are the
bases of designation, is viewed as the subtle self-lessness of phe-
nomena.

61
 JI ll ll ll )l1l)
Jt ~ ~~ ~~~_J JI 2!J ~ JI .
ll.-91
£,. jj2
~ .. ) i a. t 4l
. ~~ .-91. JIll JI. ~. ~• ---'! JI _!:I ~
. n j)
~ __JV • -91
ll 6t ~ G'.'.'.J1 _!:I ___94? .l!. _!:I .l!. )11.'
2!J 2K. - 2!J a!:i
_nJI . 2- JI. JI. JI ll
Ji ~~ _!:I . ll JI
_j 2!. .
;:i 2 ~ _J;t _jt JI . .a '.;f
~~ A,
fu ~ . ~~~~? i~ ~~? ~
~w_j £:> ~ 1 -(1!:l? ~ 2
· _!:I _A 2• 2
E?
- _9ff JI
n ~)l Ji ~_:w;>fl~
2! ~ _!:I _!:I 2!? ~aj_Jj_A
)l
J _!:Iaiw~Jf
ll ~ .
~ _A ~ J I ~ _!:I
2. .l!· JI. m. j) - fl __l:i:>Jl?
.-91 _!:I _!:I ~ ~ • j)?
_!:I ~ )1 fl JJ ~
uj2fl£, _!:I ~ •
. _A lJJ 2 )l
~_fa~~ 2 • ~
.-91
, ~ _!:I 2 2! ~Jl?~ ~ ~G'.'J!
. . .a .-91 . JI 2.
J---'!
1n -jJ n ~ .l! j) ~ • 2 ~~~
~ )l JI
0\ 2! fl ~~ fl ~ JI
N 2 _!:I? .-91 JI
6i 2 fl
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2 JI JI
~~ _!:I~x~ n n.
~
JI .
wll ll E? 2 . . _!:I _JV E?
2j~ Ji 6t fl ~ .a~ ~ _!:I .-91 .-91
. . .
w n fl ~ .l! Ji . B> ~ a!:) (1!:l?
~ j)? -
~. JI j)? 2!? ll ~ .
ll ll
. -
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2!
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Jt~~ _!:I fl~
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a!:) .l!
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2! . 2
G'.'.'.J1 n ~ _!:I? _A
ll. ~. ~ . ~ _!:I? •
·):)? n2 2 2!?
j) ~ fl~ ll. .
~ ndUi _!:I lJJ .-91
---'! ai. . fl ~ 2. ~~
 Buddhist Tenet

The two types of self-lessnesses are distinguished from the point of

their existential base and not on the basis of their objects of nega-
tion. Thus, when the object of negation-true existence-is negated
on its base-person, it is called subtle self-lessness of person; and
when the object of negation-true existence-is negated on its base
such as aggregates and so forth, it is called subtle self-lessness of
phenomena.

On the other hand, the two forms of grasping of self are distin-
guished on the basis of their objects and not on the basis of their
modes of apprehension. Directing one's mind to person as its focal
object and misconceiving it to be truly existent is grasping at the
self of person; and directing one's mind to the aggregates and so
forth, which are the bases of designation, and misconceiving them
to be truly existent is grasping at the self of phenomena.

Seventh, [presentation of paths and grounds] is explained in two:

identifying the objects of abandonment and actual presentation of
grounds and paths.

First [identifying the objects of abandonment]: Gross and subtle

grasping of self, along with their seeds, and the subsequent desire
and other defilements, together with their seeds, are described as 'af-
flictive obscurations'. This obscuration primarily obscures our path
to liberation. The mental stains of our grasping of true existence
and the mistaken dualistic appearances that consequently arise are
termed as 'obscurations to omniscience'. This obscuration primarily
obstructs our path to the state of omniscience.

63
 ~ ~ _.Tl ll _.Tl ll ~ ...JV---2:J ~ 2V lJ ln) )'o/
li )1 J1 6t l! 6t ---91 .w ~, )1 _.Tl )i ---2:J ~
j}?~ ~ ~-~Ji li ~@ Mi 2Vli _9l
JJ ~ ~, @ ~ ~ l! ~ 2 ~ ()U-11 A a_tj
m _.11 _.11 )1 -91 ~ _.11 ru Jit ---2:J .c..: \ ...JV ~ l!
---91 _!] ~ Ji )i )1 ~ ---2:J ~\ ~ ~- 2! ~
?T! ~ ~ l! ~ ~ ~.Ji l.!t 2!J!IA 2
~ 2 Ji? · _.Tl lJ 2! \ ~ l! l:! ,ni --2:) µ?
_.11 • ---2:J ..E? ~ 2 · J1 ll · '-~.. /hi r1
· ll 2 -91 ll · 2! . 6t ~ >:'" <.,<::.; .......::::i
~ ~ JV li ~~ ~ ---2:J ~ l!
~J! 2 .W2! · ~ ~~llJ
%. li2 -11n
~ lJ • II
h'l }lit) }J ___.2:) JU 2 ~
2! zj'l n ,~ 2 ~ ~ 'I',\ )i \ . -9lt
--4L ~• }iru
~ ll ~ _lj zj'l ?I! ---2:J ~ l! _j; \ @I~ 2!
~ ~ X· ll ~ n ~ %:d.Y -11 w ~
~~ li~~ ~. n~~
.a, 2 av .w n.itll)t d:! --4L ~ o.i ri.. ll
-91 . ~.-91 L.;
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t1~ ~-f~ ,~ 'f_j~
@?~Jr ~ j}? ll ~___9ff • ~ %
_lj _!] ~ -1' ~'~ d:! ~Jr~
Jl
~ ll'! .J1
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2 2! ~---2:J___!j ~. 2!
W 2 --'.}' 2V~' 2! _j ~ ~
l.:! ~ ~J! ~ 2 ---2:J ~ _.Tl
~ 2 -91 @:! 2 ---9ff Ji W Ji
lJ
~~. 31'2_ffi
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~~
.
j~
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.J1
J1 ll• ---2:J• • J1.. 2 ·
•
 Buddhist Tenet

There is no difference in the philosophical views that are developed

and meditated upon by practitioners of the three different doctrinal
vehicles, since they all equally consider self-lessness of person and of
phenomena as their central themes of meditation.

Yet there are differences in the objects of abandonments that they

strive to eradicate. Those in the classes of Hearers and Solitary Real-
izers consider the two types of self-lessness, along with their seeds, as
the main objects of abandonment. The bodhisattvas, however, view
their stains or remnants as the main objects of abandonment.

The dawning of reality marked by complete eradication of the two

self-lessnesses and their seeds in the mind of Hearers and Solitary
Realizers, who are in deep meditative equipoise, is described as 'nir-
vana without remainder'. The reality that dawn in the mind of Arhats
of the Hearer and Solitary Realizer vehicles during the post-medita-
tive states can be described as 'nirvana with remainder'.

When those, whose affiliation to the Mahayana vehicle is pre-des-

tined and thus accordingly belong to this superior vehicle, eradi-
cate all 'afflictive obscurations', they simultaneously attain the eigth
spiritual ground. Their eradication of 'obscurations to omniscience'
marks their simultaneous actualization of the four enlightened as-
pects of the Buddha.

65
f ~f~l 9~~·~q·ID·o.1~·q~~r~a·~~·~o.1~9 l ID·q':\~fl~·~·ar~~·
~·~q·~a·~~a.11 5/~~~o.1~·~~·1~·o.r·~lll·~c:_·91 q~1·illl·~·
a.s~·9~1ll·q~:~(1·~a·9~9~1 19~1ll·~1·~~·~a.·5,1·arc:_·~q·~~a·
9~c:_·1 l ~c:_·~a,·$"9·9~·9~1ll·q~·q41·a,~·~11 l ~~·q~~·g~·q19'
o.lfl~·1qc:_·~·i!~·$1 l q~~·~a.·9~1ll·~1·ID·~·~lll·~a·~1 l 19·~~·
q~1·~o.1~·~~·a,~1ll·~·o.1~9·1c:_·1 l ~~1·~·~~·~(1·fq=3c:_·q~~·~·
ai~11

a,~~·a,q1·19·q~·q19'1~·a,~q·\l~l l
~c:_·~9·~·q~a,·~a.~c:_·~~~q·49 l

~~·~~·sc:_·tf~·$"9·a.~·~· ~ ~· ~~·~fl~·~~·q~1·~~~·m9~·~~·i~·
qa_·~·9·~·~·ga.·§c:_·at9·q~~·a.~~·~~·~9~·~ a.~~·~c:_·&q·~a·
q~~·~·~~·~$·~~~~· 0 1·~~·!9~·~~~·0 1·~·1~·~c:_·ID~·lll·~~·
~c:_·~·9~~·~~·~~·%9 q~·4~1 l l l

66
 Buddhist Tenet

COLOPHON
May goodness prevail!
It is indeed a great wonder that this book on tenets,
Like a precious mirror reflects clearly and distinctly
The beautiful faces of the philosophical views
Of Vaibhashika, Sautrantika, Chittamatra
And the two Madhyamakas-Svatantrika and Prasangika,
Which are well set forth by Indian and Tibetan masters
Like essences that flow through the churning of the ocean-like
scriptures.
The revered monk Gyalu Tulku Sonam Choephel,
A great illuminator of the Yellow Hat tradition,
And chief treasurer Chonzey Lobsang Tenpa
Sponsored the printing of this text .
Through their effort, may I and all beings swiftly attain
The four enlightened bodies marked by the mystical union.
This colophon was written by His Eminence Sonam Drakpa, a
former abbot of Sera Jey monastery; and the text scribed by Tenzin
Phuntsok, a secretary at the Tse [Potala] Palace. May this ensure the
spread of Buddha-dharma in all directions through myriad ways to
remain forever. May auspiciousness thrive!

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 Buddhist Tenet

Acknowledgement

First and foremost, we would like to express our deepest

gratitude to His Holiness the Dalai Lama for his far-sight-
ed guidance and support, which was the inspiration be-
hind the establishment of centers for learning modern ed-
ucation in Tibetan monastic institutes such as our center
- Sera Jey English Translation Center. Without his sup-
port, we would have not achieved nothing.

We also thank our monastery administration for providing

all necessary facilities required for our translation project.

We are also thankful to Sera Jey Science Center for allow-

ing us to work at their computer lab during the present
translation project.

The actual credit for this success goes to Sera Jey Library,
Mr. Sonam Tsering La - our translation teacher - and all
the monk students who devoted a lot of time and effort in
bringing this translation to our readers.

We are very grateful to Ven. Lekden Gyalten for spending

many hours and thoroughly reviewing this translation.

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