TENETS by ChokyiGyaltsen, Sangye Khandro
TENETS by ChokyiGyaltsen, Sangye Khandro
TENETS by ChokyiGyaltsen, Sangye Khandro
Tenets
PRESENTATION OF TENETS
by
Venerable Manjushri Chokyi Gyaltsen
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PRESENTATION OF TENETS
by
Venerable Manjushri Chökyi Gyaltsen
Homage to all who are holy and venerable, existing inseparable in entity with Lama-Protector
Manjushri
1. Definition
The definition of a proponent of Buddhist tenets is: a proponent of tenets who accepts the three
jewels as ultimate objects of refuge and does not assert any (ultimate) objects of refuge other than
these.
2. Divisions
There are four divisions:
1. Vaibhasika (Great Exposition School or Particularists),
2. Sautrantika (Sutra School),
3. Cittamatra (Mind Only School) and
4. Madhyamaka (Middle Way School).
The first two are also known as the two schools that propound the meaning (that external objects
are truly existent).
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Vaibhasika
1. Definition
The definition of a Vaibhasika is: one who propounds Hinayana tenets, and asserts external objects
to be truly existent but does not assert self-cognizers.
2. Divisions
There are three divisions:
1. Kashmiris,
2. Aparantakas and
3. Magadhas.
3. Etymology
If someone asks why they are called Vaibhasikas, it is because they propound tenets following The
Great Detailed Explanation (Mahavibhasa), and also because they propound the three times as
instances of substance.
The definition of a conventional truth is: a phenomenon which is such that, if it were broken or
mentally separated into parts, the mind apprehending that object would cease. A vase and a woollen
cloth are examples because if a vase is broken with a hammer, the mind apprehending it ceases, and
if a woollen cloth is separated into its individual threads, the mind apprehending it ceases.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Vaibhasika
The definition of an ultimate truth is: a phenomenon which is such that, if it were broken or
mentally separated into parts, the mind apprehending that object would not cease. Examples include
directionally partless particles, temporally partless (moments of) consciousness and non-
compounded (objects).
From the Abhidharmakosha: “A thing which, if broken or mentally separated into other (parts) is
no longer understood by the mind such as a pot or water – is conventionally existent; (all) others are
ultimately existent.”
Then, the three times are asserted as substance because (the Vaibhasikas) assert that a pot exists
even at the time of the past of a pot, and a pot exists even at the time of the future of a pot, (and a
pot exists in the present).
Valid sense direct perceivers are not pervaded by consciousness because a visual sense power is
(an instance of ) a valid direct perceiver.
Selflessness of phenomena is not asserted because the Vaibhasikas assert that established base is
pervaded by self of phenomena.
Among them, the Vasiputriyans assert a selflessness of persons that is an emptiness of being
permanent, partless and independent. However, they do not assert a selflessness of persons that is
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Vaibhasika
a. Objects of abandonment
They assert two types of obstacles:
1. deluded and
2. non-deluded obstacles.
There is no designation for ‘obstacles to omniscience.’
Deluded obstacles act chiefly as obstacles to the attainment of liberation and non-deluded
obstacles act chiefly as obstacles to all-knowingness.
Examples of the first are a conception grasping a self-supporting or substantially existent person,
the three poisons together with their seeds, and so forth that arise due to that conception.
Examples of the second are the (mental) tendencies of the conception grasping a self-supporting
or substantially existent person and the lack of mental clarity that arises due to these tendencies.
Those of the hearer lineage combine the view realizing the emptiness of a self-supporting or
substantially existent person with a small collection of merit and, after practising for three lifetimes
or more, attain small enlightenment.
Those of the solitary realizer lineage combine the view realizing the emptiness of a self-supporting
or substantially existent person with a middling collection of merit and, after practising for one
hundred aeons or more, attain middling enlightenment.
There is also a difference in the way they collect the accumulation of merit.
Bodhisattvas, having collected merit for three countless great aeons on the great stage of the path
of accumulation and below, attain (all paths from) the heat stage of the path of preparation through
the path of no-more-learning on one seat.
Solitary realizers, having collected merit for one hundred great aeons on the great stage of the
path of accumulation and below, attain (all paths from) the heat stage of the path of preparation
through the path of no-more-learning on one seat.
Hearers collect merit on all four learning paths and (for some) it is necessary to train on the
learning paths even up to fourteen lifetimes after attaining superior paths.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Vaibhasika
They assert that a buddha’s form aggregate is not buddha because it is an object to be abandoned.
This is because it is included in the same lifetime as the body of the previous bodhisattva on the path
of preparation. There is a pervasion because the body of the bodhisattva on the path of preparation
is the aggregate thrown by previous karma and delusion.
They do not accept a complete enjoyment body (sambhogakaya) and they assert that when the
highest emanation body attains nirvana without remainder (of true suffering), the mental continuum
ceases.
Although a buddha superior has abandoned all suffering and its origins without exception, it does
not contradict that he still has true suffering in his continuum. This is because he has abandoned
every single delusion that refers to true suffering, therefore is considered to have abandoned true
suffering.
Hearers and solitary realizer foe destroyers, from the attainment of the state of foe destroyer until
they die, are foe destroyers with remainder. After death, they are considered to have attained nirvana
without remainder.
Although at the time of nirvana with remainder they abandon deluded obstacles without
exception, they do not abandon non-deluded obstacles. Non-deluded obstacles are not destroyed by
opponent powers at the time of attaining nirvana without remainder but they are not existent
because at that time their basis, the mental continuum, ceases.
Proponents of realism (i.e. true existence), when distinguishing definitive and interpretable
sutras, do so by means of whether they are acceptable according to their words. (Some among)
the two (schools) that propound the meaning do not accept the Mahayana collection to be
Buddha’s word because most Vaibhasikas assert that sutras are pervaded by sutras of definitive
meaning.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Sautrantika
The second school is explained by way of definition, divisions, etymology, mode of asserting
objects, mode of asserting object-possessors, mode of asserting selflessness, and presentation of
grounds and paths.
1. Definition
The definition of a Sautrantika is: one who propounds Hinayana tenets, and accepts both self-
cognizers and external objects.
2. Divisions
There are two divisions:
1. Sautrantikas Following Scripture and
2. Sautrantikas Following Reasoning.
An example of the former is a Sautrantika who follows the Abhidharmakosha, and an example of
the latter is a Sautrantika who follows the Seven Treatises on Valid Cognition.
3. Etymology
They are called Sautrantika because they propound tenets following the sutras of the Buddha, and
they are called exemplifiers because they like to explain all phenomena by means of examples.
The definition of an ultimate truth is: a phenomenon that is able to perform a function ultimately.
Ultimate truth, truly existent, thing, product, impermanent (phenomenon), compounded
phenomenon, substance and specifically characterized phenomenon are mutually inclusive.
The definition of a conventional truth is: a phenomenon that is not able to perform a function
ultimately. Conventional truth, falsely existent, permanent (phenomenon) and generally
characterized phenomenon are mutually inclusive.
The definition of a negative phenomenon is: a phenomenon realized by means of eliminating its
object of negation by the mind holding it.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Sautrantika
Examples of the former are: non-compounded space, true cessation and emptiness.
Examples of the latter are: the reverse of a non-thing and the appearance of the reverse of a non-
pot (i.e. the mental image of pot) to a conception apprehending it.
Object of knowledge (in general) and generally characterized phenomenon are examples of false
singles.
The two – a pot’s double reverse (isolate) and a pillar’s double reverse (isolate) – is an example of
a false different.
Past and future are both permanent. Present and thing are mutually inclusive.
The first is asserted by the Sautrantikas following the Abhidharmakosha and the second by the
Sautrantikas following the Seven Treatises on Valid Cognition.
a. Valid cognizers
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Sautrantika
It is necessary to mention all three – ‘new’, ‘incontrovertible’ and ‘cognizer’ – as the borders in
the definition of a valid cognizer because ‘new’ eliminates a subsequent cognizer as a valid cognizer,
‘incontrovertible’ eliminates correct assumption as a valid cognizer and ‘cognizer’ eliminates a
physical (sense) power as a valid cognizer.
The definition of a direct perceiver is: a cognizer that is non-mistaken and free of conceptually.
The definition of a valid direct perceiver is: an new, incontrovertible cognizer that is free from
conceptually.
The definition of a self-cognizing valid direct perceiver is: an new, incontrovertible cognizer that
is free from conceptually, bears the aspect of an apprehender and only looks inward.
The definition of a sensory valid direct perceiver is: an new, incontrovertible cognizer that is free
from conceptually and that arises in dependence upon a physical sense power as its uncommon
empowering condition.
The definition of a mental valid direct perceiver is: a new and incontrovertible cognizer that is
free from conceptually and that arises in dependence upon a mental power as its uncommon
empowering condition.
The definition of a yogic valid direct perceiver is: a wisdom consciousness that clearly realizes
subtle impermanence, or gross or subtle selflessness of persons, having depended upon a
concentration that is the union of tranquil abiding and special insight as its uncommon empowering
condition.
The definition of a valid inferential cognizer is: an new and incontrovertible conceptual cognizer
that arises in dependence upon a correct sign, its basis.
An example of the first is an inferential cognizer that realizes sound to be impermanent by the
reason that it is a product.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Sautrantika
An example of the second is an inferential cognizer that realizes that ‘rabbit-bearer’ is suitable to
be called by the term ‘moon’ by the reason that it is an object of conception.
An example of the third is an inferential cognizer that realizes the instruction – ‘from giving (arises)
wealth; from practising morality (arises) happiness’ – is incontrovertible with respect to the meaning
indicated by it by the reason that it is an instruction certified by a three-fold investigation.
Direct perceivers are not pervaded by valid direct perceivers and inferential cognizers are not
pervaded by valid inferential cognizers because the second moment of a sense direct perceiver
apprehending form and the second moment of an inferential cognizer realizing sound as
impermanent are (instances) of subsequent cognizers.
From Dharmottara’s Commentary to (Dharmakirti’s) ‘Ascertainment of Valid Cognition’: “The new
moments of both direct perceivers and inferential cognizers are valid cognizers. Later moments (of
those cognizers) are invalid cognizers because (their objects) do not differ from the (objects) already
established in those continuums.”
b. Non-valid cognizers
The definition of a non-valid cognizer is: a cognizer that is not new and incontrovertible.
The definition of a subsequent cognizer is: a cognizer that realizes what has already been realized.
Examples of the first are a remembering consciousness remembering blue that is generated by
being induced by a sense direct perceiver apprehending blue, and the second moment of an
inferential cognizer realizing sound as impermanent.
An example of the second is the second moment of a sense direct perceiver apprehending form.
The definition of a wrong consciousness is: a cognizer that engages (its object) incorrectly.
It has two divisions:
1. conceptual wrong consciousnesses and
2. non-conceptual wrong consciousnesses.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Sautrantika
The definition of a doubt is: a mental factor that, by its own power, hesitates with regard to two
alternatives.
A mental consciousness and an accompanying feeling that have the (five) concomitances with
doubt are not that which, by its own power, wavers with regard to two alternatives because they
waver with regard to two alternatives by the power of doubt.
The definition of a correct assumption is: a conceiving cognizer that accords with what is correct
but is controvertible in conceiving its object.
A mind apprehending sound as impermanent based on the mere words ‘sound is impermanent’ is
an example of a correct assumption without a reason because ‘sound is impermanent’ is only a
statement that sound is impermanent, but a perfect reason for sound being impermanent is not
stated.
A mind apprehending sound as impermanent by the sign of its being empty of the ability to
perform a function is an example of a correct assumption with a contradictory reason because being
empty of the ability to perform a function is contradictory with sound.
A mind apprehending sound as impermanent by the sign of its being a measurable object is an
example of a correct assumption with an indefinite reason because being a measurable object is an
indefinite reason to establish sound as impermanent.
A mind apprehending sound as impermanent by the sign of its being an object of apprehension of
an eye consciousness is an example of a correct assumption with an inapplicable reason because
being an object of apprehension of an eye consciousness is an inapplicable reason to establish sound
as impermanent.
A mind apprehending sound as impermanent by the sign, ‘product,’ in the continuum of a person
who has not ascertained with valid cognition that sound is impermanent is an example of a correct
assumption with a correct but unestablished reason because, although ‘product’ is a correct sign to
establish sound as impermanent, that correct sign has not been established by that person.
The definition of an inattentive perception is: a non-mistaken cognizer to which an object appears
clearly but which does not ascertain its object.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Sautrantika
An example of the first is an audile consciousness apprehending sound at the time of being
engrossed in beautiful visual forms.
Examples of the second are mental direct perceivers in the continuums of ordinary beings that
apprehend the five objects – forms and so forth.
Examples of the third are self-cognizers in the continuums of ordinary beings that experience
mental direct perceivers apprehending the five objects – forms and so forth.
An example of the first is said to be Shakyamuni Buddha; an example of the second is said to be
the dharma wheel of the four truths; and examples of the third are a valid direct perceiver and a valid
inferential cognizer.
Their presentation of obstacles, mode of travelling grounds and paths, and so forth, are like (the
assertions of) the Vaibhasikas.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Cittamatra
1. Definition
The definition of a Cittamatrin is: one who propounds Mahayana tenets, and does not assert
external objects but asserts self-cognizers to be truly existent.
2. Divisions
There are two divisions:
1. True Aspect Cittamatrins and
2. False Aspect Cittamatrins.
The definition of a True Aspect Cittamatrin is: a Cittamatrin who asserts that the part (of the
appearance) that appears as gross form to a form-apprehending direct perceiver in an ordinary
being’s continuum is not polluted by the propensities of ignorance.
The definition of a False Aspect Cittamatrin is: a Cittamatrin who asserts that the part (of the
appearance) that appears as gross form to a form-apprehending direct perceiver in an ordinary
being’s continuum is polluted by the propensities of ignorance.
Proponents of an equal number of subjects and objects assert that when a visual consciousness
apprehending the various colours on the wing of a butterfly apprehends the various colours, from the
object’s side an aspect of each different colour – blue, yellow, etc. – appears, and also from the
subject’s side a (consciousness) is produced that apprehends the aspect of each different colour –
blue, yellow, etc. – accordingly.
The half-eggists assert that when (the various colours) are apprehended, from the object’s side an
aspect of each different colour – blue, yellow, etc. – appears, but from the subject’s side a
(consciousness) is produced that does not apprehend the aspect of each different colour – blue,
yellow, etc. – accordingly.
And the non-pluralists assert that when (the various colours) are apprehended, from the object’s
side an aspect of each different colour – blue, yellow, etc. – does not appear but an aspect of the
mere conglomeration appears; and from the subject’s side a (consciousness) apprehending the aspect
of each different colour – blue, yellow, etc. – is not produced, but a (consciousness) apprehending
the mere conglomeration is produced.
There are two types of False Aspectarians:
1. Tainted False Aspectarians and
2. Untainted False Aspectarians.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Cittamatra
3. Etymology
If someone asks why they are called ‘Cittamatrins’ – they are called ‘Mind Only’ because they
assert that phenomena are merely in the nature of consciousness; and they are called ‘Aspectarians’
because they assert that all phenomena are merely in the nature of aspect-cognizers.
The definition of an ultimate truth is: that which is realized by means of a valid direct perceiver
that realizes it clearly without dualistic appearance.
Ultimate truth, reality, element of qualities and final condition are mutually inclusive.
If subtle selflessnesses of phenomena are divided according to bases of emptiness, there are
twenty emptinesses. When those are condensed there are eighteen; when those are condensed there
are sixteen; when those are condensed there are four emptinesses, and so on.
Examples of subtle selflessness of phenomena are: an emptiness that is a form and its form-
apprehending valid cognizer’s emptiness of being other substances, and an emptiness that is a form’s
emptiness of existing by way of its own characteristics as a base for assigning the term ‘form.’
The definition of a conventional truth is: that which is realized by means of a valid direct perceiver
that realizes it clearly with dualistic appearance.
They assert that all things are common bases of truly-existent and false; that all realities are
common bases of truly-existent and true, and that all non-compounded phenomena other than
emptinesses are common bases of falsely-existent and false.
Realities are pervaded by non-affirming negatives, and examples of other non-affirming negatives
are (presented) in the same way as the Sautrantikas.
The five sense objects – form, etc. – arise from the substance of inner consciousness in
dependence upon the propensities of common and uncommon actions placed on the mind basis of
all, and they do not exist as external objects.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Cittamatra
The True Aspectarians assert that the five sense objects – forms, etc. – are not external objects
but do exist as gross objects.
The False Aspectarians assert that the five sense objects – form, etc. – are not gross objects
because if they did exist as gross objects they would necessarily exist as external objects.
Examples of both mind basis of all and afflicted mind are: (a mind basis of all) is a first
consciousness that is other than the group of six consciousnesses and does not depend on a power
as its empowering condition; and (an afflicted mind) is a second consciousness that refers to its
referent – the mind basis of all – and apprehends its aspect – a self-supporting or substantially
existent I.
The True Aspectarians assert mind basis of all as the illustration of the person, the receptacle of
the fruit of actions.
The False Aspectarians assert six consciousnesses and posit the mere mental consciousness as the
illustration of the person, the receptacle of the fruit of actions.
There are four types of direct perceivers. Self-cognizing direct perceivers and yogic direct
perceivers are pervaded by non-mistaken consciousness. Sense direct perceivers in ordinary beings’
continuums are pervaded by mistaken consciousness. There are two types of mental direct perceivers
in ordinary beings’ continuums: mistaken consciousnesses and non-mistaken consciousnesses.
Direct perceivers are not pervaded by valid direct perceivers because, although there are form-
apprehending mental direct perceivers in ordinary beings’ continuums, there are no valid form-
apprehending mental direct perceivers in ordinary beings’ continuums.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Cittamatra
Valid inferential cognizers are pervaded by conception, but if it is an inferential cognizer with
respect to a phenomena, it is not necessarily a conception with respect to that phenomenon because,
although an inferential cognizer realizing sound to be impermanent is an inferential cognizer with
respect to sound’s emptiness of permanence, it is not a conception with respect to that. This is
because if it is a conception with respect to a phenomenon, it is pervaded by the aspect of that
phenomenon appearing to it, and with regard to an inferential cognizer realizing sound as
impermanent, the aspect of sound’s emptiness of permanence does not appear. That (inferential
cognizer) does not realize (sound’s emptiness of permanence) explicitly; it realizes that implicitly
(when) it realizes impermanent sound explicitly.
a. Objects of abandonment
Deluded obstacles include self-grasping of persons together with seeds, and the three poisons
with their seeds that arise due to the power of self-grasping of persons.
Obstacles to omniscience include grasping-as-true together with seeds, its propensities and all
mistaken dualistic appearances that arise due to the power of grasping-as-true and its propensities.
Holders of the solitary realizer lineage combine the view realizing selflessness of persons with a
middling collection of merit, mainly for their own sake and, due to meditating for at least one hundred
aeons, attain their enlightenment.
Bodhisattvas combine the view realizing the emptiness of subject and object being of other
substances with a great collection of merit, for the sake of others, and, due to meditating for at least
three countless great aeons, attain their enlightenment.
True Aspectarians assert that when hearer and solitary realizer foe destroyers attain nirvana
without remainder, their mental continuums cease. They assert that it is impossible for a buddha
superior’s mental continuum to cease because bodhisattvas first attain enlightenment in Og-min in a
Complete Enjoyment Body and that Complete Enjoyment Body does not cease in the continuum of
the same aspect until samsara ends, but works for the welfare of others, through various emanations,
according to the fortunes of disciples.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Cittamatra
Furthermore, the True Aspectarians assert that the three vehicles are definite in their own lineages
because it is asserted that sentient beings from beginningless time have three different lineages or
natures, and therefore have three different aspirations, and therefore have three different ways of
accomplishing and therefore they attain three different results.
The False Aspectarians do not assert that when hearer and solitary realizer foe destroyers attain
nirvana without remainder their mental continuums cease because, although they assert that at
that time only the continuum of the mere mind that is included in true sufferings and true origins
ceases, a mere cognizer goes to enlightenment; thus they assert the existence of one final vehicle.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Madhyamaka
1. Definition
The definition of a proponent of non-entityness is: one who propounds Mahayana tenets and
does not assert true existence, even nominally.
2. Divisions
There are two divisions:
1. Svatantrika and
2. Prasangika.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Svatantrika-Madhyamaka
1. Definition
The definition of a Svatantrika is: a Madhyamika who, by means of positing a reason that exists
from its own side, does not accept true existence, even nominally.
2. Divisions
There are two divisions:
1. Sautrantika-Svatantrika-Madhyamika and
2. Yogacara-Svatantrika-Madhyamika.
3. Etymology
The reason why Bhavaviveka is said to be a Svatantrika-Madhyamika is that he is a Madhyamika
who asserts reasons that exist from their own side.
Non-compounded space, true cessations, past, future and subtle selflessness of persons are all
non-affirming negatives as well as conventional truths.
Ultimate truth, reality and subtle selflessness of phenomena are mutually inclusive.
The Sautrantika-Svatantrika-Madhyamikas assert that the five sense objects – form, etc. – are of
different entities from consciousness, and they are gross, external objects composed of partless
particles.
The Yogacara-Svatantrika-Madhyamikas assert that the five sense objects – form, etc., – are one
entity with the consciousness apprehending them.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Svatantrika-Madhyamaka
The Yogacara-Svatantrika-Madhyamikas assert all four types of direct perceivers, and self-
cognizing direct perceivers and yogic direct perceivers are pervaded by non-mistaken consciousness.
The other two (types of direct perceivers) have (instances of) both mistaken and non-mistaken
(consciousnesses).
Sautrantika, Cittamatra and Svatantrika all assert that direct perceivers are pervaded by non-
conceptual consciousnesses; that a subsequent cognizer is necessarily a consciousness that is not
a valid cognizer; that consciousnesses mistaken with respect to their determined objects are
pervaded by wrong consciousnesses; that if it is a mistaken consciousness with respect to a
phenomenon, it is necessary a non-valid mind with respect to that phenomenon; that if it is an
inferential cognizer it is necessarily a non-valid mind with respect to its appearing object; and so
forth.
6. Mode of asserting selflessness
They assert a gross selflessness of persons that is a person’s emptiness of being permanent,
partless and independent; and a subtle selflessness of persons that is a person’s emptiness of being
self-supporting or substantially existent.
The two (subtle) selflessnesses are differentiated according to their objects of negation and not
according to their bases of emptiness. This is because the refutation of the object of negation – true
existence, upon the base – person, is the subtle selflessness of phenomena; and the refutation of
self-supporting, substantial existence upon the base – person, is the subtle selflessness of persons.
The two self-graspings are differentiated according to the manner of grasping and not according
to their referent object. This is because referring to the base – person, and grasping it as truly-existent
is self-grasping of phenomena; and referring to the base – person, and grasping it as self-supporting
or substantially existent is self-grasping of persons.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Svatantrika-Madhyamaka
Holders of the hearer lineage take as their main objects of abandonment the conception grasping
a self-supporting or substantially existent person together with its retinue and take the antidote to
that, the view realizing the emptiness of a self-supporting or substantially existent person, as their
main object of meditation, and from that they attain small enlightenment.
Holders of the solitary realizer lineage take as their main object of abandonment the conception
grasping form and form-apprehending valid cognizers to be of other substances, and take as their
main object of meditation the view realizing the emptiness of subject and object being of other
substances, the antidote to that (conception), and from that they attain middling enlightenment.
Bodhisattvas take as their main object of abandonment grasping at true existence together with
its propensities and take as their main object of meditation the view realizing the non-true existence
of all phenomena, the antidote to that (grasping), and from that they attain great enlightenment.
However, there is a reason why the two have different fruit, inferior and superior. It is because
they have differences due to the extent of their collections of merit and the length of time (spent
accumulating merit).
The Svatantrikas assert two kinds of sutras: Mahayana and Hinayana. And, like the Cittamatrins,
they assert two parts (of sutras): definitive and interpretable. However, the indication is
different because the Cittamatrins assert the first two wheels as sutras of interpretable meaning
and the later wheel as sutras of definitive meaning.
According to this system, the first and last wheels are sutras of interpretable meaning and
the middle wheel has two parts: interpretable and definitive. They assert that those (sutras of) the
middle wheel (in which) the object of negation is joined with the qualification ‘ultimately’ are
sutras of definitive meaning, and those (sutras of) the middle wheel (in which the object of
negation) is not joined (with the qualification ‘ultimately’) are sutras of interpretable meaning.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Prasangika Madhyamaka
1. Definition
The definition of a Prasangika is: a Madhyamika who, by means of positing a mere consequence
known to the other, does not accept true existence, even nominally.
2. Examples
Buddhapalita, Chandrakirti and Shantideva are examples (of Prasangika-Madhyamikas).
3. Etymology
There is a reason why Acharya Buddhapalita is called a Prasangika. It is because he asserts that an
inferential cognizer realizing a proposition is generated in the continuum of a later disputant by
(stating) a mere consequence.
Examples of (hidden objects) are the impermanence of sound and sound’s emptiness of true
existence. Examples of manifest objects are a pot and a woollen cloth.
The definition of a conventional truth is: an object which is found by a valid cognizer
distinguishing a conventionality and with respect to which a valid cognizer distinguishing a
conventionality becomes a valid cognizer distinguishing a conventionality.
It is not right to divide conventional truths into two: real conventional truths and wrong
conventional truths, because there are no real conventional truths. This is because if it is a
conventional truth, it is necessarily not real. This is because if it is a conventional truth, it is necessarily
wrong.
It is right to divide conventional truths into two: real and wrong, with respect to worldly
consciousness because a form is real with respect to worldly consciousness and the reflection of a
face in a mirror is wrong with respect to worldly consciousness. If it is real with respect to worldly
consciousness it is not pervaded by existent because truly existent forms are (real with respect to
worldly consciousness but not existent.)
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Prasangika Madhyamaka
The definition of an ultimate truth is: an object found by a valid cognizer distinguishing a final
phenomenon and with respect to which a valid cognizer distinguishing a final phenomenon becomes
a valid cognizer distinguishing a final phenomenon.
The divisions of ultimate truths are like those of Cittamatra (subtle selflessness of persons and
subtle selflessness of phenomena) but this system asserts that true cessations are pervaded by
ultimate truths.
They do not assert self-cognizing direct perceivers. Sense consciousnesses in sentient beings’
continuums are pervaded by mistaken consciousnesses. Mental consciousnesses and yogic direct
perceivers can be (either) mistaken or non-mistaken.
Examples of the former are the second moment of an inferential cognizer realizing sound as
impermanent, and a remembering consciousness correctly remembering blue that is generated by
being induced by a sense direct perceiver apprehending blue. An example of the latter is a sense
direct perceiver apprehending form.
Valid direct perceivers are not pervaded by being directly perceivable because yogic direct
perception is necessarily not directly perceivable. This is because being directly perceivable is
mutually inclusive with manifest phenomena!
Inferential cognizer through renown and inferential cognizer that realizes (the meaning) through
an example are included in inferential cognizer by the power of the fact.
If it is a valid cognizer, it is not pervaded by being non-mistaken with respect to its determined
object because an inferential cognizer realizing sound as impermanent is a mistaken consciousness
with respect to sound as impermanent.
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Prasangika Madhyamaka
They posit a gross selflessness of phenomena that is the emptiness of a gross object composed of
partless particles and the valid cognizer apprehending it being of other substances, and a subtle
selflessness of phenomena that is the emptiness of true existence of the aggregates, the bases of
imputation.
The two (subtle) selflessness are differentiated according to their bases of emptiness and not
according to their objects of negation because the refutation of the object of negation – true
existence, upon the base – person, is the subtle selflessness of persons; and the refutation of the
object of negation – true existence, upon the base – the aggregates, is the subtle selflessness of
phenomena.
The two (subtle) self-graspings are differentiated according to their referent object and not
according to their manner of grasping because referring to the base – person, and grasping it as truly
existent is the (subtle) self-grasping of persons; and referring to the base of imputation – the
aggregates, and grasping them as truly existent, is the subtle self-grasping of phenomena.
a. Objects of abandonment
Gross and subtle self-graspings together with their seeds, as well as attachment and so forth (the
delusions) together with their seeds that arise due to the power of (self-grasping) are deluded
obstacles that mainly obstruct the attainment of liberation.
The propensities of grasping at true existence, and all parts of the mistaken dualistic appearance
that arise due to the power of these (propensities) are obstacles to omniscience and obstacles that
mainly obstruct the attainment of an exalted knower of all.
There are differences with regard to their main objects of abandonment because hearers and
solitary realizers take as their main objects of abandonment the two self-graspings together with
their seeds, and bodhisattvas take as their main objects of abandonment the propensities of (self-
grasping).
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FPMT Basic Program Chokyi Gyaltsen PRESENTATION OF TENETS
TENETS Prasangika Madhyamaka
Nirvana without remainder is a suchness distinguished by the abandonment of the two self-
graspings and their seeds in the continuums of hearer and solitary realizer foe destroyers in
meditative equipoise, and nirvana with remainder is the same kind of suchness in the continuums of
hearer and solitary realizer foe destroyers in the post-meditation state.
Holders of the Mahayana lineage who are definite in the lineage from the very first abandon
deluded obstacles and attain the eighth ground simultaneously, and they abandon obstacles to
omniscience and attain the four bodies simultaneously.
Colophon
Translated from the Tibetan by Kathleen McDonald (Ven. Sangye Khadro), based on the oral commentary of
Geshe Jampa Tegchok. Lightly edited by Jampa Gendun, 1998. Lay-out edited by FPMT Education Services,
2019; corrections from the 2018 ILTK Masters Program included March 2020.
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