PRESENTATION

OF
TENETS
(CHARTS)

JETSUN CHÖGYI GYELTSEN (1469 – 1546)

 THE TWO VEHICLES
VEHICLE ASPIRATION GOAL PRACTICES VIPASHYANA
8-fold path 3 higher trainings
(VIPASSANA)
1. right speech 1. ethics
2. right action (shila)
3 marks of existence
3. right livelihood
Renunciation (nihsarana 1. impermanence
HINAYANA Nirvana (Nibbana)
/ nekhhamma) 4. right effort 2. concentration (anitya / anicca)
(Pali) (Arhat / Arahant)
(Renunciate) 5. right mindfulness (samadhi) 2. suffering
6. right concentration (duhkha / dukkha)
3. no self
7. right view 3. wisdom
(anatman / anatta)
8. right thought (prajna / panna)

6 perfections
1. generosity (dana)
2. ethics (shila)
MAHAYANA Bodhicitta Enlightenment (bodhi)
3. patience (kshanti) Emptiness (shunyata)
(Sanskrit) (Bodhisattva) (Buddha)
4. joyous effort (virya)
5. concentration (dhyana) shamatha
6. wisdom (prajna) vipashyana

Renunciation – the mind intent on liberation

Bodhicitta – the aspiration for complete enlightenment for the benefit of all sentient beings
Nirvana – freedom from the afflictive obscurations
Enlightenment – freedom from the afflictive & cognitive obscurations
Shamatha – calm abiding
Vipashyana – special insight
 THE FOUR BUDDHIST TENET SYSTEMS
Source: Presentation of Tenets – Jetsun Chögyi Gyeltsen

SCHOOL SUB-SCHOOLS PROPONENT ILLUSTRATION OF PERSON

A person propounding Hinayana Most Vaibhasikas: Mere collection of the
VAIBHASIKA tenets who does not accept self- aggregates
18 sub-schools 1
(Great Exposition) cognition but does accept truly Aparantikas: Mental consciousness
existent external objects Kashmiris: Continuum of the aggregates
FOLLOWERS OF SCRIPTURE A person propounding Hinayana Continuum of the aggregates
SAUTRANTIKA Followers of Vasubandhu’s Abhidharmakosa tenets who asserts both self-
(Sutra) FOLLOWERS OF REASONING cognition2 and truly existent
Mental consciousness
Followers of Dharmakirti’s Seven Treatises on Valid Cognition external objects
FOLLOWERS OF SCRIPTURE A person propounding Mahayana Mind-basis-of-all
CITTAMATRA Followers of Asanga’s Five Treatises on the Grounds tenets who does not assert external
(Mind Only) FOLLOWERS OF REASONING objects but does accept truly
Mental consciousness
Followers of Dharmakirti’s Seven Treatises on Valid Cognition existent self-cognition
YOGACARA SVATANTRIKA
Mind-basis-of-all
SVATANTRIKA (Yogic Autonomy)
(Autonomy) A person propounding Mahayana
MADHYAMAKA SAUTRANTIKA SVATANTRIKA
tenets who does not accept true Mental consciousness
(Middle Way) (Sutra Autonomy)
existence even conventionally
PRASANGIKA
Mere ‘I’
(Consequence)

1
The division into 18 sub-schools: Majority Community, One Convention, Proponents of World-Transcendence, Much Hearing, Proponents of Imputation, Monument Ones, Eastern
Mountain Ones, Western Mountain Ones, Abiding Firmly, Proponents of the Existence of All, Vatsiputra Followers, Dharmottara Followers, Bhadrayana Followers, Mahasammata
Followers, Great Teaching, Dharmagupta Followers, Kashyapa Followers and Uttara Followers. [Maps of the Profound (Hopkins) pages 210-217]
2
The definition of valid self-cognizing perception is: a new and non-deceptive cognition that is free from conceptuality, is only inwardly directed and bears the aspect of an
apprehending-subject.
 CLASSIFICATION OF TENET SYSTEMS
Source: Clear Crystal Mirror – Losang Gonchok
(extracted from Buddhist Philosophy (Cozort and Preston) pages 89-90)

TENET SYSTEM DIVISIONS

NON-BUDDHIST (Outsiders)
Attempt to prove the existence of the
referent object of the view of a permanent, PROPONENTS OF ANNIHILATION
unitary and independent self
BUDDHIST (Insiders)
Refute the existence of the referent object
of the view of a permanent, unitary and
independent self
PROPONENTS OF A VIEW OF PERMANENCE
Make superimpositions with respect to hidden phenomena
Propound that beyond mere manifest appearances there is nothing
VAIBHASIKA
PROPONENTS OF OBJECTS (Proponents of the Great Exposition)
PROPONENTS OF Adhere to the true establishment of external
TRUE EXISTENCE objects SAUTRANTIKA
Assert the existence of truly (Proponents of Sutra)
existent things
CITTAMATRA (Proponents of Mind Only)
Adhere to the true existence of the internal mind
SVATANTRIKA (Autonomists)
MADHYAMAKA
(Proponents of non-nature) Adhere to the inherent existence of things
Refute the true existence of PRASANGIKA (Consequentialists)
things Refute the inherent existence of things
 AVOIDING THE TWO EXTREMES
Source: Extracted from Study of Svatantrika (Lopez)

AVOIDING EXTREME OF AVOIDING EXTREME OF

SCHOOL
PERMANENCE ANNIHILATION
VAIBHASIKA
All conditioned phenomena are impermanent All phenomena are substantially established
(Great Exposition)
SAUTRANTIKA
Permanent phenomena are not substantially existent Objects are natural bases for names and conception
(Sutra)
CITTAMATRA Other-powered and thoroughly established phenomena
Objects are not natural bases for names and conception
(Mind Only) are truly existent
SVATANTRIKA
No phenomena is truly existent All phenomena exist from their own side
MADHYAMAKA (Autonomy)
(Middle Way) PRASANGIKA
No phenomena exists from its own side All phenomena are merely imputed by conception
(Consequence)
 THE TWO TRUTHS
Source: Appearance and Reality – Guy Newland
Presentation of Tenets – Jetsun Chögyi Gyeltsen

SCHOOL CONVENTIONAL TRUTH ULTIMATE TRUTH

A phenomenon which is such that if it were physically A phenomenon which is such that if it were physically
VAIBHASIKA destroyed or mentally separated into parts, the consciousness destroyed or mentally separated into parts, the consciousness
(Great Exposition) apprehending it would be cancelled. apprehending it would not be cancelled.
A phenomenon such that an awareness apprehending it is A phenomenon such that an awareness apprehending it is not
cancelled if it is broken up or mentally separated into its cancelled if it is broken up or mentally separated into its
Followers of individual parts. individual parts.
Scripture
(Eg. A pot) (Eg. Directionally partless particles)
SAUTRANTIKA
(Sutra) That which is not ultimately able to perform a function.
That which is ultimately able to perform a function.
Followers of A phenomenon that is not able to perform a function A phenomenon that is able to perform a function ultimately.
Reasoning ultimately.
(Eg. A pot)
(Eg. Generic image of a pot)
An object found by a correct knower which distinguishes an
An object found by a correct knower which is a valid ultimate object.
cognizer distinguishing a conventionality. That which is realized by a valid perception directly realizing
CITTAMATRA That which is realized by a valid perception directly realizing it by way of the vanishing of dualistic appearance.
(Mind Only) it by way of being together with dualistic appearance.
(Eg. Emptiness that is a pot and the valid cognition
(Eg. A pot) apprehending that pot being empty of being different
substances)
A phenomenon realized by the direct valid cognizer realizing A phenomenon realized by the direct valid cognizer realizing
Svatantrika it by way of an association with dualistic appearance. it by way of the vanishing of dualistic appearance.
(Autonomy)
(Eg. A pot) (Eg. Emptiness that is a pot being empty of true existence)
MADHYAMAKA That found by a conventional valid cognizer perceiving a An object found by a reasoning consciousness perceiving the
(Middle Way) false object of knowledge. meaning of reality.
Prasangika An object that is found by a valid cognition analyzing a An object found by a valid cognition analyzing the ultimate.
(Consequence) conventionality.
(Eg. Emptiness that is a pot being empty of inherent
(Eg. A pot) existence)
 COARSE AND SUBTLE SELFLESSNESS
Source: Presentation of Tenets – Jetsun Chögyi Gyeltsen

SELFLESSNESS OF PERSON SELFLESSNESS OF

SCHOOL
COARSE SUBTLE PHENOMENA

VAIBHASIKA Person being empty of being Person being empty of being None
(Great Exposition) permanent, unitary and independent self-sufficient substantially existent (They accept a self of phenomena)

SAUTRANTIKA Person being empty of being Person being empty of being None
(Sutra) permanent, unitary and independent self-sufficient substantially existent (They accept a self of phenomena)

Form and the valid cognition

CITTAMATRA Person being empty of being Person being empty of being
apprehending that form being empty of
(Mind Only) permanent, unitary and independent self-sufficient substantially existent
being different substances

Svatantrika Person being empty of being Person being empty of being All phenomena being empty of
(Autonomy) permanent, unitary and independent self-sufficient substantially existent true existence
MADHYAMAKA
(Middle Way)
Prasangika Person being empty of being Person being empty of All phenomena being empty of
(Consequence) self-sufficient substantially existent inherent existence inherent existence
 OBJECTS OF ABANDONMENT
Source: Presentation of Tenets – Jetsun Chögyi Gyeltsen

AFFLICTIVE OBSCURATIONS
SCHOOL COGNITIVE OBSCURATIONS
COARSE SUBTLE
VAIBHASIKA Conception of a permanent, Conception of a self-sufficient
None
(Great Exposition) unitary, independent person substantially existent person

SAUTRANTIKA Conception of a permanent, Conception of a self-sufficient

None
(Sutra) unitary, independent person substantially existent person

CITTAMATRA Conception of a permanent, Conception of a self-sufficient Conception apprehending form and the valid cognition
(Mind Only) unitary, independent person substantially existent person apprehending that form to be different substances

Svatantrika Conception of a permanent, Conception of a self-sufficient

Conception of true existence
(Autonomy) unitary, independent person substantially existent person
MADHYAMAKA
(Middle Way) Latencies of the conception of inherent existence and all
Prasangika Conception of a self-sufficient Conception of inherent
factors of mistaken dualistic appearance that arise due to
(Consequence) substantially existent person existence the force of that
 HISTORY OF THE FOUR SCHOOLS
Source: Great Exposition of Tenets – Jamyang Shayba

SCHOOL SUB-SCHOOLS
VAIBHASIKA
18 sub-schools
(Great Exposition)
FOLLOWERS OF SCRIPTURE
SAUTRANTIKA Followers of Vasubandhu’s Abhidharmakosa
(Sutra) FOLLOWERS OF REASONING
Followers of Dharmakirti’s Seven Treatises on Valid Cognition
FOLLOWERS OF SCRIPTURE
CITTAMATRA Followers of Asanga’s Five Treatises on the Grounds
(Mind Only)
Founder: Asanga FOLLOWERS OF REASONING
Followers of Dharmakirti’s Seven Treatises on Valid Cognition
SAUTRANTIKA-SVATANTRIKA (Sutra Autonomy)
SVATRANTIKA Founder: Bhavaviveka
MADHYAMAKA (Autonomy)
(Middle Way) Founder: Bhavaviveka YOGACARA-SVATANTRIKA (Yogic Autonomy)
Founder: Nagarjuna Founder: Shantarakshita
PRASANGIKA (Consequence)
Founder: Buddhapalita

Chronology 1 Founder of
Nagarjuna 1st-2ndcentury Madhyamaka school
Asanga ~310-390 Cittamatra school
Vasubandhu ~320-400 Brother of Asanga 2
Dignaga ~480-540 System of logic and epistemology
Buddhapalita ~470-540 Madhyamaka Prasangika school
Bhavaviveka ~500-570 Madhyamaka Svatantrika school
Chandrakirti 7th century Disseminator of Prasangika school
Dharmakirti 7th century Elaborator of Dignaga’s system
Shantarakshita 8th century Yogacara-Svatantrika school
Kamalashila 8th century Disciple of Shantarakshita
Jnanagarbha 8th century Proponent of Sautrantika-Svatantrika school
Haribhadra 8th century Proponent of Yogacara-Svatantrika school
Shantideva 8th century Proponent of Prasangika school
Atisha 982-1054 Kadampa school of Tibetan Buddhism
Tsongkhapa 1357-1419 Gelugpa school of Tibetan Buddhism

Main tenets texts used

Presentation of Tenets
Great Exposition of Tenets
Presentation of Tenets
Precious Garland of Tenets
Annotations
Jetsun Chogyi Gyeltsen (1469 – 1546)
Jamyang Shayba (1648 – 1721)
Jangya Rolbay Dorjay (1717 – 1786)
Gonchok Jikmay Wangbo (1728 – 1791)
Ngawang Belden (b.1797)

1
Source for dates: Buddhist Philosophy (Cozort and Preston) pages 304-308
2
Vasubandhu was first a Vaibhasika, then a Sautrantika, and finally a Cittamatrin due to Asanga’s persistent efforts.
[Meditation on Emptiness (Hopkins) page 359]
 MODES OF EXISTENCE
Source: Meditation on Emptiness – Jeffrey Hopkins (page 39)

1. ULTIMATE
1. INHERENT
EXISTENCE EXISTENCE BY WAY
TYPE OF EXISTENCE
SCHOOL 2. TRUE EXISTENCE TRUE ESTABLISHMENT OF ITS OWN
PHENOMENA 2. EXISTENCE FROM
3. EXISTENCE AS ITS CHARACTER
ITS OWN SIDE
OWN REALITY
Conventional truths NO YES
VAIBHASIKA
(Great Exposition)
Ultimate truths YES

Conventional truths NO YES

SAUTRANTIKA
(Sutra)
Ultimate truths YES

Imputational
NO YES
constructs
CITTAMATRA Other-powered
YES
(Mind Only) phenomena
Thoroughly
YES
established phenomena
All phenomena
NO YES
Svatantrika (conventionally)
(Autonomy) All phenomena
NO
MADHYAMAKA (ultimately)
(Middle Way) All phenomena
NO
Prasangika (conventionally)
(Consequence) All phenomena
NO
(ultimately)
 MAHAYANA PATH
According to Madhyamaka Prasangika (Middle Way Consequence school)

Ordinary Bodhisattva Arya Bodhisattva Arya Buddha

Path of Path of Path of Path of Path of
Accumulation Preparation Seeing Meditation No More Learning

Heat
Peak

Great

Small
Ethics
Power

Prayer

Method

Wisdom

Patience

Middling
Generosity

Forbearance
Joyous Effort
Concentration

S. M.Qualities
Exalted Wisdom

1st Ground 2nd 3rd 4th 5th 6th 7th 8th 9th 10th Buddha Ground

Abandoning cognitive
<-----Abandoning innate afflictive obscurations---->
obscurations
1 2 3 4 5 6 78 9 10

Milestones
1 – Inferential realization of emptiness (sharp faculty trainees)
2 – Uncontrived renunciation and bodhicitta Uninterrupted path Afflictive Conception of inherent existence along with
3 – Will never fall to a lower vehicle
Obscurations its seeds
4 – Union of shamatha and vipashyana observing emptiness
5 – Roots of virtue cannot be severed
6 – No more rebirths in lower realms
Latencies of the conception of inherent
7 – Initial direct realization of emptiness (Arya)
Liberated path Cognitive existence and all factors of mistaken
8 – Abandoned intellectually acquired afflictive obscurations
Obscurations dualistic appearance that arise due to the
9 – Nirvana (Arhat)
force of those
10 – Enlightenment (Buddha)