The Union of Method and Wisdom in Sutra and Tantra

Berlin, Germany, February 5, 2002

1. GELUG SUTRA

[As background for the discussion here and in the following chapter, see Relationships with Objects.]

[For additional background, see The Theory of Tantra: Why Tantra Is More Efficient than Sutra, Gelug
Presentation of Tantra in General.]

Different Manners of Cognitively Taking an Object

On the sutra level, method is conventional bodhichitta and wisdom is the discriminating awareness (shes-rab) of
voidness. These are the foundations for strengthening and expanding the enlightenment-building networks of
positive force (bsod-nams) and deep awareness (ye-shes) (collections of merit and wisdom), the obtaining causes
(nyer-len-gyi rgyu) for achieving the body and mind of a Buddha.

The obtaining cause of something is the natal source (rdzas, natal substance) giving rise to the item as its
successor. It ceases to exist simultaneously with the arising of its result. For example, a seed is the obtaining
cause for a sprout.

Conventional bodhichitta focuses on our future enlightenment with two accompanying intentions (‘dun-pa): to
attain that enlightenment and to benefit all beings by means of that.

Discriminating awareness of voidness focuses on an absolute absence (med-dgag) of true existence (bden-grub),
with the understanding that there is no such manner of existence. Nothing has its existence or conventional
identity (tha-snyad-du yod-pa’i bdag) established by the power of some defining characteristic marks (mtshan-
nyid) inherently findable within it.

In sutra, then, the obtaining causes for a body and a mind of a Buddha have different manners of cognitively
taking their objects (‘dzin-stangs).

For an item to cognitively take an object (‘dzin-pa) means for it actively to hold an object in a cognitive manner
continually, whenever and for as long as the item occurs or exists. In this case, the item is a way of being aware
of an object, either bodhichitta or discriminating awareness of voidness. On the most basic level, the manner in
which bodhichitta cognitively takes its object is with the intention to attain something. The manner in which
discriminating awareness cognitively takes its object is with the understanding that there is no such thing.

Conceptual versus Nonconceptual Cognition

Before enlightenment, conventional bodhichitta is a conceptual cognition (rtog-pa), because except for Buddhas,
no one can focus on enlightenment except through an idea (snang-ba) representing it.

Conceptual cognition of something is one that cognitively takes its object through the medium of an idea of it or
of some other token representing its object. It occurs exclusively with mind consciousness (yid-kyi rnam-shes).

Conceptual cognition always produces an appearance of something seemingly truly existent (bden-snang).
Except for conceptual cognitions of voidness and conceptual cognitions of arhats (liberated beings), it also has
grasping for true existence (bden-‘dzin).

In other words, the manner with which conceptual cognition cognitively takes its object is with nonconcordant
attention (tshul-min yid-la byed-pa, incorrect consideration). It pays attention to the manner in which its object
appears to exist (snang-tshul) in a way that is not concordant with its actual manner of existence (yod-tshul).
Thus, it incorrectly considers the manner of appearance to be the manner of existence. In simple language,
grasping for true existence believes its object actually to exist with the impossible manner of existence with
which it appears to exist.
Nonconceptual cognition (rtog-med) of something cognitively takes its object without the filter of an idea or
token representing it. It occurs in all instances of sense consciousness (dbang-gi rnam-shes) and, in certain
situations, also with mind consciousness. Gelug is unique in asserting that nonconceptual cognition also
produces an appearance of true existence, except when it is nonconceptual cognition of voidness. Grasping for
true existence does not occur manifestly (mngon-gyur), however, during nonconceptual cognition.

Only Buddhas cognize enlightenment nonconceptually, since only Buddhas know enlightenment directly from
personal experience. For Buddhas, only one intention accompanies their conventional bodhichitta: to help all
others.

Long before the attainment of enlightenment, however, discriminating awareness of voidness can be
nonconceptual. It becomes nonconceptual with the attainment of the path of seeing (mthong-lam), the third of the
five pathway minds on the way to enlightenment.

Principal Awareness Versus Subsidiary Awareness

Moreover, conventional bodhichitta is a principal awareness (gtso-sems). It is not a subsidiary awareness (sems-
byung, mental factor) that accompanies another principal awareness.

A principal awareness cognizes merely the essential nature or category of phenomenon (ngo-bo) that something
is. As a principal awareness, conventional bodhichitta cognizes enlightenment merely as enlightenment.

A subsidiary awareness accompanies and assists a principal awareness in cognizing its object, as in the case of
distinguishing it from the rest of the sense-field (‘du-shes, recognition), interest, or concentration. Alternatively,
it flavors the cognition with an emotion or feeling, as in the case of compassion or happiness. Thus, love,
compassion, the intentions to attain enlightenment and to help all beings, accompany conventional bodhichitta as
subsidiary awarenesses.

Discriminating awareness is also a subsidiary awareness. For discriminating awareness of voidness to be

nonconceptual means that the cognition it accompanies is nonconceptual. Except for Buddhas, the consciousness
of a cognition accompanied by discriminating awareness of voidness must be mental; it cannot be sensory. The
mind consciousness of that cognition is the principal awareness and, technically, the mind consciousness
accompanied by discriminating awareness of voidness is the actual wisdom factor here.

Conceptual and Nonconceptual Wisdom

There are three levels of discriminating awareness of voidness:

(1) the discriminating awareness that arises from hearing (thos-byung shes-rab),
(2) the discriminating awareness that arises from contemplation (bsam-byung shes-rab),

(3) the discriminating awareness that arises from meditation (sgom-byung shes-rab).

Although all three are with mind consciousness, only the first two arise in cognitions that rely on the power of
their mental sensors (yid-kyi dbang-po) as their dominating conditions (bdag-rkyen) and thus both arise only in
mental cognitions (yid-kyi shes-pa). The mental sensor of a cognition is the immediately preceding moment of
cognition.

Discriminating awareness that arises from meditation arises in cognitions that rely on the power of combined
shamatha (zhi-gnas; calm abiding, mental quiescence) and vipashyana (lhag-mthong, special insight) as their
dominating conditions. Shamatha is a serenely stilled and settled state of mind, while vipashyana is an
exceptionally perceptive state. Such cognitions are called yogic cognition (rnal-‘byor-gyi shes-pa)

Gelug-Prasangika uniquely asserts that yogic cognition may be either conceptual or nonconceptual, and in both
cases it is valid straightforward cognition (mngon-sum tshad-ma). According to the Gelug-Prasangika
definitions, valid straightforward cognition is a valid cognition that does not arise directly based on a line of
reasoning (rtags), as opposed to valid inferential cognition (rjes-dpag tshad-ma), which does so rely. Thus,
although a yogic straightforward cognition of voidness may not arise by directly relying on a line of reasoning, it
may still cognize voidness through the medium of an accurate idea of what voidness means. Thus, it may still be
a conceptual cognition of voidness.
Manifest Cognition
Whether mental cognition or yogic cognition, and whether conceptual or nonconceptual, a moment of cognition
cannot simultaneously have two different ways of taking an object manifest (mngon-gyur), with both being the
principal awareness of the cognition.

Manifest means cognizing an object with some level of attention (yid-la byed-pa). Attention is the subsidiary
awareness that focuses on a specific object in a certain way and/or considers it in a certain manner.

Because conventional bodhichitta and a mind consciousness accompanied by the discriminating awareness of
voidness have different ways of taking their objects and both are principal minds, both cannot be simultaneously
manifest in one moment of cognition.

Two Gelug Traditions of Combining Method and Wisdom in Sutra

The Gelug tradition has two main ways of explaining how sutra practice combines method and wisdom in sutra.
These are according to

(1) the Panchen textbooks (yig-cha), written by the sixteenth-century master Panchen Sönam-
dragpa (Pan-chen bSod-nams grags-pa) and followed by Drepung Loseling (‘Bras-spungs
Blo-gsal-gling) and Ganden Shartsey (dGa’-ldan Shar-rtse) Monasteries,
(2) the Jetsünpa textbooks, written by the sixteenth-century master Jetsün Chökyi-gyeltsen
(rJe-btsun Chos-kyi rgyal-mtshan) and followed by Sera Jey (Se-ra Byes) and Ganden
Jangtsey (dGa’-ldan Byang-rtse) Monasteries,

Panchen Explanation
According to the Panchen explanation, we can only practice conventional bodhichitta and the discriminating
awareness of voidness within the context of each other. Practicing cognition “A” within the context of cognition
“B” means to generate “B” during the moment immediately preceding “A.” The momentum of “B” continues
during “A,” although “B” itself no longer occurs. In a sense, the momentum of “B” flavors “A,” without “A” and
“B” occurring simultaneously.

In technical terms, “B” exists simultaneously with “A,” but merely as a legacy (sa-bon, seed) imputed on the
mental continuum. The legacy of a cognition is not a cognition itself. It is not a way of being aware of something
(sems) or a form of physical phenomenon (gzugs). It accompanies cognition, but without being concomitant with
it, meaning that it does not share five concomitant features (mtshungs-ldan lnga) with the cognition it
accompanies, such as also taking an object.

As a nonconcomitant affecting variable (ldan-min ‘du-byed), the legacy of something is merely an abstraction
that is based on and affects our experience. The legacy of a cognition affects our experience in the sense that it
gives rise to a recurrence of similar cognitions, but only intermittently (re-‘ga’-ba). This is the way sutra practice
combines method and wisdom, both in conceptual and nonconceptual cognition of voidness.

[For a more detailed discussion, see Concomitant and Nonconcomitant Affecting Variables.]

Jetsünpa Explanation
The Jetsünpa textbooks agree with the Panchen assertion for how to combine method and wisdom when the
discriminating awareness of voidness accompanies conceptual mental cognition. However, they uniquely assert a
special manner in which method and wisdom may occur simultaneously during nonconceptual cognition of
voidness. On such occasions, bodhichitta cannot occur manifestly, however, but only as a subconscious
awareness (bag-la nyal).

As a subconscious awareness, bodhichitta still is a principal awareness focusing on its own object,
enlightenment, with its own way of taking it, different from what the principal awareness of voidness focuses on
and how it takes it. Bodhichitta produces a cognitive appearance of an aspect (rnam-pa) of its object, in this case
an idea representing enlightenment. However, because bodhichitta is not a manifest awareness, it is not attentive
of its object.

Moreover, the mind consciousness with discriminating awareness of voidness that bodhichitta subconsciously
underlies does not cognize the object of that bodhichitta at all. Further, bodhichitta remains conceptual, even
though the mind consciousness with discriminating awareness of voidness that it underlies is a nonconceptual
cognition of voidness.

2. GELUG GENERAL TANTRA

Buddha-Figures as Method in General Tantra

The enlightening body and mind of a Buddha are the same essential phenomenon (ngo-bo gcig), which means
they are facts about essentially the same phenomenon. In usual Dharma translation terms, they are “one by
nature.” As two facts about a Buddha, both are manifest and simultaneously the case in each moment of a
Buddha’s experience. In a sense, they “come together in one package.”

Moreover, a Buddha’s mind and body are inseparable (dbyer-med) from each other. In other words, the two
occur simultaneously manifest in each moment, in the sense that if one is the case, so is the other. The body of a
Buddha cannot be present without the mind of that Buddha, and vice versa.

[For a more advanced discussion, see Relationships between Two Objects in General.]

The most efficient means for achieving the simultaneous manifest occurrence of an enlightening body and mind
is to practice manifestly in one moment of cognition method and wisdom as the causes for both. Tantra,
therefore, takes as method not only conventional bodhichitta as in sutra, but also having the body of a Buddha-
figure. To have such an enlightening body is the actual method, motivated by bodhichitta and dedicated to
enlightenment, that will enable us to benefit all others. We cannot benefit everyone as fully as a Buddha does
with our ordinary bodies, which are limited in innumerable ways.

Correspondingly, wisdom in tantra is the discriminating awareness of the voidness of ourselves in terms of being
Buddha-figures. It is not simply the voidness of ourselves in terms of the aggregate factors ( phung-po, Skt.
skandha) that constitute our ordinary bodies and minds.

Voidness and the Basis for a Voidness

Voidness is an absolute absence of true existence. It is the deepest truth about how something exists. As an
unchanging fact about something, the voidness of something cannot exist independently by itself; it must always
have a basis – that “something.” In other words, the basis for a voidness (stong-gzhi) is the specific object that is
devoid of existing in impossible ways.

Moreover, any basis for a voidness must also have aspects (rnam-pa), one of which a mind makes appearances
of when it cognizes the basis manifestly and directly. If the object is physical, for instance, the aspect may be its
form, sound, smell, taste, or physical sensation. If the object is a way of being aware of something, for instance
love, the appearance of it in a cognition may be the emotional feeling of it that arises then.

The Two Truths about Something

The Hinayana schools of Buddhist tenets that Mahayana discusses – Vaibhashaka and Sautrantaka – define the
two truths (bden-gnyis, two levels of truth) as two different sets of phenomena (ngo-bo tha-dad). Thus, in
Hinayana, the term two truths is better translated as two types of true phenomena.

The Mahayana schools – Chittamatra and Madhyamaka – define the two truths as two inseparable facts about the
same phenomenon. Both are true and are inseparably the case, regardless of whether one moment of mind
perceives them simultaneously.

(1) The superficial truth (kun-rdzob bden-pa, relative truth) about something is how it
appears, namely
(a) what it appears to be,

(b) how it appears to exist.

(2) The deepest truth (don-dam bden-pa, ultimate truth) about the same phenomenon is how it
actually exists.
Thus, the appearance of the basis for a voidness and its actual voidness are the two inseparable truths about the
same object. In general tantra, that object is a Buddha-figure and the two truths about it are method and wisdom.

[For further discussion see The Terms Hinayana and Mahayana.]

[For background on this topic, see The Two Truths in Sautrantika and Vaibhashika.]

[For a more advanced discussion, see The Validity and Accuracy of Cognition of the Two Truths, Gelug-
Prasangika Explanation.]

Total Absorption and Subsequent Realization of Voidness

Conceptual and nonconceptual cognition of voidness entails two phases:

(1) total absorption (mnyam-bzhag, meditative equipoise) on voidness that is like space,
(2) subsequent realization (rjes-thob, post-meditation) of voidness that is like an illusion.

Although voidness and its basis are always inseparable, total absorption on voidness is absorbed, with full
concentration, on voidness itself, while subsequent realization of voidness directs itself, also with full
concentration, to the basis for the voidness. Thus, the focal object (dmigs-yul) during total absorption is the
deepest truth about something, its voidness. The superficial truths about it do not appear. During subsequent
realization, the focal object is the superficial truth about the object, while its deepest truth does not appear.

The situation resembles sitting on the ground floor of a house and seeing through the window a person walk past.
Although only the top half of the person appears to pass by, this does not mean that the person is missing a
bottom half. The limitation derives from the side of the perspective, not from the side of the person.

Direct and Indirect Apprehension

A cognition apprehends (rtogs-pa) its object if it cognitively takes its object accurately (yang-dag-pa), with
certainty (nges-pa), and with full attention.

Gelug uniquely asserts that a valid cognition may apprehend its object either directly (dngos-su rtogs-pa) or
indirectly (shugs-su rtogs-pa). With direct apprehension, a cognition produces a cognitive appearance of an
aspect of the object that it perceives; with indirect apprehension, it does not. When seeing that there is no vase
on the table, we directly apprehend a bare tabletop and indirectly apprehend the absence of a vase there.

One cognition may apprehend one object directly, another indirectly, both at the same time. In such cases, the
direct and indirect apprehensions are both simultaneously manifest and thus both simultaneously attentive of
their objects.

[For more detail, click here for Relationships with Objects.]

Method and Wisdom in General Tantra Having One Manner of Cognitively Taking an Object
As with achieving a union of method and wisdom when method is bodhichitta, Gelug has two main explanations
of how to achieve such a union when method is the appearance of ourselves as Buddha-figures. As with
bodhichitta, the union occurs in two situations. Here, the two situations are consecutive phases of total
absorption on voidness and subsequent realization of voidness.

Jetsünpa Explanation
According to the Jetsünpa explanation, total absorption on voidness

(1) apprehends directly an absolute absence of true existence, because only an appearance of
voidness that resembles the appearance of empty space cognitively arises.

(2) It apprehends the Buddha-figure as the basis for that voidness indirectly, because an aspect
of the form of the figure does not appear to that cognition.

Subsequent realization
 (1) apprehends directly the appearance of the Buddha-figure, because only an appearance of a
figure that resembles an illusion cognitively arises.

(2) It apprehends its absolute absence of true existence indirectly, because an aspect
representing an absolute absence, such as empty space, does not appear to that cognition.

Regardless of which is the directly apprehended object and which is the indirectly apprehended one, the
appearance of a Buddha-figure and its voidness always exist simultaneously as two inseparable truths about the
same phenomenon.

Moreover, regardless of which are its direct and indirect objects, each of the two cognitions of the appearance of
a Buddha-figure and its inseparable voidness has only one manner of cognitively taking its object – namely, a
manner of cognitively taking voidness. More specifically, the manners of directly apprehending and indirectly
apprehending are two facts about or ways of describing the same phenomenon – a manner of cognitively taking
an object – that can be logically isolated from each other as two different things (ngo-bo gcig ldog-pa tha-dad).
The two equivalent manners of cognitively taking an object are with the discriminating awareness that

(1) there is no such thing as true existence;

(2) the appearance of what resembles true existence does not correspond to anything real.

Total absorption directly apprehends in the former manner and indirectly apprehends in the latter, while
subsequent realization does the reverse.

Thus, taking the body of a Buddha-figure as method avoids the shortcoming of taking as method only
bodhichitta. This is because, with a Buddha-figure as method, cognition of both method and wisdom can be
manifest in one moment, with only one way of taking an object, although the objects cognized by method and
wisdom do not appear simultaneously.

Note that in general tantra, method and wisdom having one manner of cognitively taking an object means that
they have equivalent ways of cognitively taking an object. They do not actually have the same manner of
cognitively taking an object (‘dzin-sdang gcig).

Schematic of the Jetsünpa Explanation

In schematic form, the advantages of taking the body of a Buddha-figure as method in the Jetsünpa manner are:

(1) method and wisdom are two inseparable truths about the same phenomenon;
(2) cognition of the two occur simultaneously;

(3) cognition of the two are both manifest, with attention on both;

(4) cognition of the two has only one manner of cognitively taking an object, which here
means equivalent manners of cognitively taking voidness.

The only shortcoming is:

(1) the objects of the two aspects of the cognition do not appear simultaneously.

In the case of bodhichitta, cognition of both method and wisdom may occur simultaneously with the objects
cognized by both appearing simultaneously. Nevertheless, awareness of method and wisdom in sutra cannot be
manifest simultaneously with attention on both and do not have the same manner of cognitively taking their
objects. One must remain a subconscious awareness while the other occurs.

In schematic form, the advantages of taking bodhichitta as method are:

(1) cognition of method and wisdom occur simultaneously;

(2) the objects of the two appear simultaneously.

The shortcomings are:

(1) method and wisdom belong to two different sets of phenomena;

(2) cognition of the two are not both manifest, with attention on both;

(3) cognition of the two has two different manners of cognitively taking an object.

Panchen Explanation
According to the Panchen textbooks, total absorption and subsequent realization of voidness both have only
direct apprehension of their objects. They do not simultaneously have indirect apprehension of something else
that does not appear to those cognitions. As in the case with bodhichitta, cognition of wisdom can only be held
by the force of an immediately preceding moment of cognition of method, and vice versa. In other words, when
one is manifest, the other accompanies it as the legacy of the immediately preceding phase of meditation.

Nevertheless, cognition of the appearance of a Buddha-figure as method still avoids the shortcoming of
bodhichitta. This is because the manner of directly apprehending method during subsequent realization of
voidness is not mutually exclusive with the manner of directly apprehending wisdom during total absorption.
Rather, the two manners of cognitively taking an object are equivalent manners of cognitively taking voidness.
Specifically, they are two truths about or ways of describing the same manner of cognitively taking an object that
can be logically isolated from each other

Summary

(1) All bases for voidness are inseparable from their voidness.
(2) Their appearance and voidness are two inseparable truths about them.

(3) Focus on both can be simultaneously manifest, according to the Jetsünpa explanation,
because it entails equivalent manners of cognitively taking an object.

(4) Even when manifest focus on both can only alternate, as Panchen explains, still the
manners of cognitively taking them during total absorption and subsequent realization are
not contradictory: they are equivalent to each other.

Although these points are valid for all phenomena; nevertheless, focusing on a table or on our ordinary bodies as
bases for voidness cannot serve as a union of method and wisdom. We can only help others in the enlightening
manner of a Buddha with the body of a Buddha-figure. Moreover, focusing on conventional bodhichitta and its
voidness will also not serve as a union of method and wisdom, because the two still have mutually exclusive
manners of directly apprehending their objects.

[For a more advanced discussion of Conventional and Deepest Bodhichitta and the Two Truths in Anuttarayoga
Tantra, click here.]

3. NON-GELUG SUTRA

[As background for the discussion here and in the following chapter, see Relationships with Objects and The
Two Truths in Sautrantika and Vaibhashika.]

[For additional background,see The Theory of Tantra: Why Tantra Is More Efficient than Sutra, Non-Gelug
Variations Concerning General Tantra.]

Conceptual and Nonconceptual Method and Wisdom in Sutra

In non-Gelug sutra, method is also bodhichitta. Most non-Gelug masters assert that bodhichitta remains
conceptual up until the eighth bodhisattva bhumi (byang-sa, bodhisattva stage) on the path of accustoming
(sgom-lam, path of meditation) – the fourth of the five pathway minds – at which point bodhisattvas rid
themselves of all conceptual cognition. All Gelug and a minority of non-Gelug masters assert that only Buddhas
have rid themselves forever of conceptual cognition. Although the nonconceptual bodhichitta of bodhisattvas on
the eighth, ninth, and tenth bhumis nonconceptually focuses on enlightenment; it does not give rise to and
cognize all its qualities prominently, especially the omniscience of enlightenment.
Unlike in Gelug, wisdom in non-Gelug differs depending on whether it occurs in conceptual or nonconceptual
cognition of voidness. In conceptual cognition, wisdom is the discriminating awareness (shes-rab) of
denumerable (rnam-grangs) voidness – the absolute absence of true existence. In nonconceptual cognition, it is
deep awareness (ye-shes) of nondenumerable (rnam-grangs med-pa) voidness, beyond words and concepts.

Further, also unlike in Gelug, discriminating awareness of denumerable voidness accompanies only conceptual
cognition of voidness, whether that discriminating awareness arises from hearing, contemplation, or meditation.
Deep awareness of nondenumerable voidness accompanies only nonconceptual cognition of voidness.

[For a more advanced discussion, see Affirmations, Nullifications, and Denumerable and Nondenumerable
Truths.]

Yogic Cognition and Direct Apprehension Only

The non-Gelug traditions assert that valid yogic cognition is exclusively nonconceptual. This fits with their
definition of the term mngon-sum tshad-ma. In Gelug-Prasangika, it means valid straightforward cognition – a
valid cognition that does not rely directly on a line of reasoning (rtags). Thus, it may be conceptual or
nonconceptual. Non-Gelug defines the term the same as Gelug-Sautrantika does. It is valid cognition that does
not rely on the medium of an idea. Thus, the term in non-Gelug means valid bare cognition, and it is exclusively
nonconceptual.

Further, the non-Gelug traditions do not accept indirect apprehension. A valid cognition can only apprehend its
object directly, namely by producing an appearance-aspect of the object. The non-Gelug traditions also do not
assert subconscious awareness (bag-la nyal), which produces an appearance of its object of cognition, but
remains inattentive it.

Mainstream Sakya Assertion

According to mainstream Sakya thought, as represented by the fifteenth-century master Gorampa (Go-ram
bSod-nams seng-ge), conventional bodhichitta can occur simultaneously with either discriminating or deep
awareness of voidness. This is the case despite conventional bodhichitta being conceptual and having a manner
of cognitively taking an object different from that of either conceptual or nonconceptual cognition of voidness.
Deep awareness, like bodhichitta, is a principal awareness (gtso-sems), while discriminating awareness is a
subsidiary awareness accompanying mental cognition of voidness in which the mind consciousness is the
principal awareness and primary consciousness.

The manner in which the union takes place is that while one of the two components occurs as the manifest
principal awareness, the other occurs simultaneously as a trace awareness (sa-bon, seed).

The non-Gelug traditions agree with Gelug that the legacy of a way of cognizing an object is a nonconcomitant
affecting variable – an abstraction that is neither a way of cognizing something nor a form of physical
phenomenon. Yet, from a certain point of view, the legacy may also be considered a type of subtle, obscured
(lkog-gyur) cognition of an object. From this point of view, the legacy may be translated as a trace awareness.

In the case of the legacy of a disturbing emotion or attitude (nyon-mongs, emotional affliction), the trace
awareness is also a disturbing emotion or attitude. This, however, is only in the sense that legacies are included
among the obscurations that are the disturbing emotions and attitudes and which prevent liberation. They are not
manifest ways of cognizing an object. They are obscured and underlie a manifest way of cognizing something.
Similarly, a trace awareness of bodhichitta is still bodhichitta.

Whether a trace awareness, as a subtle, obscured way of cognizing an object, actively cognizes something – and,
if it does so, how it cognizes it – are topics of debate. The issues here are similar to those involved with whether
clear-light cognition or rigpa actively cognize objects when they are obscured, since both have unbroken
continuities as the subtlest levels of mental activity underlying each moment of cognition. Regardless of the
explanation of the exact mechanism, Gorampa asserts that conventional bodhichitta, as a subtle conceptual
cognition of an object, is simultaneous with conceptual and nonconceptual cognition of voidness.

Thus, the mainstream Sakya manner of combining method and wisdom in sutra resembles the Gelug Panchen
explanation in the sense that it entails one occurring as a legacy while the other is manifest. Its characterization
of a legacy, however, differs.
The mainstream Sakya explanation resembles the Gelug Jetsünpa one in the sense that the features of a legacy as
a trace awareness resemble the features of subconscious awareness. A trace awareness, however, is not the same
as a subconscious awareness. A subconscious awareness exists on a mental continuum only when it
intermittently occurs as an awareness. A trace awareness, on the other hand, continues to exist on a mental
continuum as an abstraction – specifically, as a nonconcomitant affecting variable – when it is not intermittently
occurring as a trace awareness.

[For a more advanced discussion, see Elimination of the Two Sets of Obscurations in Sutra and Anuttarayoga
According to Non-Gelug.]

Nyingma Assertion
Nyingma masters assert the union of method and conceptual wisdom in the same manner as do mainstream
Sakya ones. They differ, however, in their explanations of the union in nonconceptual cognition.

According to Nyingma, deep awareness – whether taken as other-voidness (gzhan-stong) or simply as deep
awareness of nondenumerable self-voidness (rang-stong) – is beyond the categories of principal awareness and
subsidiary awareness. Moreover, deep awareness has inseparable and simultaneous with it conventional
bodhichitta. This is because deep awareness has all good qualities (yon-tan) complete within its sphere.

As is the case with deep awareness itself, the conventional bodhichitta that is one of its good qualities is also
beyond being a principal awareness with accompanying subsidiary awarenesses and is also nonconceptual. This
means that the conventional bodhichitta that is a quality of the deep awareness of total absorption on voidness
lacks accompanying subsidiary awarenesses. Specifically, although conventional bodhichitta here focuses on
enlightenment, it lacks the intention to achieve that enlightenment and the intention to benefit all beings thereby.
Deep awareness has no conscious intentions to do anything; rather, it spontaneously accomplishes everything
(lhun-grub), without any deliberate effort. Compassion, here, is also a good quality of deep awareness, and is not
an accompanying subsidiary awareness.

Although conventional bodhichitta is a good quality of deep awareness and thus simultaneous with it, it is not
prominent during total absorption. All the qualities of deep awareness become equally prominent only with the
attainment of enlightenment.

4. Non-Gelug General Tantra

Impure Appearances and Self-Voidness as Method and Wisdom in Conceptual Cognition

For the non-Gelug traditions, the conceptual level of practice in general tantra takes as wisdom denumerable
self-voidness – an absolute absence of true existence. It takes as method an appearance of a Buddha-figure as the
basis for that denumerable self-voidness. As in Gelug, the two are inseparable.

Also, as in Gelug, a conceptual cognition cannot simultaneously produce an appearance of true existence and an
appearance representing an absolute absence of true existence. It can only make one or the other appear at a time.

(1) Conceptual total absorption on voidness only produces an appearance representing an

absolute absence of true existence.
(2) Conceptual subsequent realization of voidness only produces an appearance of true
existence.

Moreover, conceptual cognition makes the item that appears to it seem to exist as something corresponding to a
conceptual category – or in nontechnical language, as something concrete that fits into the solid box of a
concrete conceptual category. Such a cognitive appearance is an impure appearance (ma-dag-pa’i snang-ba).

Conceptual cognition perceives the impure appearance and believes that the actual item corresponds to the
impure appearance of it that it fabricates and projects (spros-pa). In technical terms, conceptual cognition
mistakes its appearing object (snang-yul) for its implied object (zhen-yul).

[See Objects of Cognition.]

Thus, conceptual cognition of an appearance of true existence has grasping for the unimputed presence of true
existence (bden-‘dzin). Conceptual cognition of an appearance of an absolute absence of true existence has
grasping for the unimputed absence of true existence (med-‘dzin).

Since the non-Gelug traditions do not assert indirect apprehension, a valid cognition can only apprehend its
object directly, namely by producing an appearance aspect of the object. Thus, conceptual cognition apprehends
only the one item that appears to it – in this case, either an appearance of an absolute absence of true existence or
an appearance of true existence – and it does so directly.

In short,

(1) conceptual total absorption on denumerable self-voidness apprehends only an absolute

absence, which it makes appear like an empty space.

(2) conceptual subsequent realization of a Buddha-figure existing like an illusion apprehends

only an impure appearance of the Buddha-figure. Although the Buddha-figure appears to
be truly existent, the subsequent realization is that its manner of existence is absolutely
devoid of that impossible way of existing.

In conceptual cognition, general tantra combines method and wisdom in the same manner as it does in sutra,
through the mechanism of a legacy as a trace awareness. Simultaneous with total absorption on space-like
denumerable self-voidness is an underlying trace awareness of the illusion-like voidness of the impure
appearance of the Buddha-figure. Simultaneous with subsequent realization of the illusion-like voidness of the
impure appearance is an underlying trace awareness of its absolute absence of true existence.

As in Gelug, such practice avoids the shortcomings of bodhichitta as method, since the manners of apprehending
space-like and illusion-like denumerable voidness are not contradictory. They are equivalent.

The Transition from a Conceptual to a Nonconceptual Cognition of Voidness

Absolute absences and items having manners of existence that are absolute absences are merely conceptual
categories used to conceptualize about things and how they exist. They do not exist unimputedly on their own.
At first, they may be useful categories for gaining a provisional understanding of reality. Once we have gained
an initial understanding, however, we need to go beyond these conceptual categories to the nonconceptual level.

Gelug makes the transition through gaining the discriminating awareness of the voidness of voidness. An
absolute absence of true existence itself is absolutely devoid of true inherent existence. In non-Gelug, to go
beyond the conceptual category of absolute absences requires a radical change in the manner of meditation.

In Gelug, conceptual and nonconceptual cognitions of voidness are both with yogic straightforward cognition
having discriminating awareness of what non-Gelug calls “denumerable self-voidness.” In non-Gelug, on the
other hand, conceptual cognition of voidness is with mental cognition having discriminating awareness of
denumerable voidness, while nonconceptual cognition of voidness is with yogic bare cognition having deep
awareness of nondenumerable voidness. As the terminology implies, the transition from a conceptual to a
nonconceptual cognition of voidness in non-Gelug involves a much greater change than in Gelug, although all
traditions require the strengthening the two enlightenment-building networks to make the progression.

To make the transition from conceptual to nonconceptual in non-Gelug, we cannot practice with a conceptual
cognition of nondenumerable voidness. Conceptual cognition cannot make an appearance of something beyond
words and concepts; conceptual cognition can only give rise to impure appearances. In other words, conceptual
cognition can only make things appear as if separate from their ultimate manner of existence, which is beyond
words and concepts. At best, conceptual cognition can represent something beyond words and concepts as an
absence of words and concepts, which is an inaccurate representation.

Moreover, it is precisely because the ultimate manner of existence of things is beyond words and concepts that
conceptual cognition cannot produce an appearance of that manner of existence. This is because a
conceptualization of something that cannot be conceptualized is self-contradictory. Consequently, conceptual
cognition cannot cognize the ultimate manner in which things exist – either separately from or simultaneously
with the item that ultimately exists in that manner.
Thus, conceptual cognition of an impure appearance of a Buddha-figure and its denumerable self-voidness as an
absolute absence can serve as method and wisdom only provisionally. This is because the substantial cause for
the enlightening mind of a Buddha is deep awareness of nondenumerable self-voidness beyond words and
concepts. Nevertheless, gaining discriminating awareness of denumerable self-voidness is necessary first, before
being able to go beyond it. It like a butterfly egg cannot transform directly into a butterfly, but needs to turn into
a caterpillar first. Such discriminating awareness, however, is not the actual obtaining cause for a Buddha’s
omniscient awareness.

Pure Appearances and Self-Voidness as Method and Wisdom in Nonconceptual Cognition

The closer union of method and wisdom in tantra refers to the pure appearances (dag-pa’i snang-ba) of
ourselves as Buddha-figures and their nondenumerable self-voidness. As bases for their self-voidness that is
beyond words and concepts, pure Buddha-figures and their nondenumerable self-voidness are inseparable. Only
nonconceptual cognition – cognition that functions beyond words and concepts – can cognize the inseparable
pair simultaneously. This does not refer to sensory cognition, which is always nonconceptual, or to mental
nonconceptual cognition such as in dreams or in extrasensory perception (mngon-shes). It is with yogic
nonconceptual cognition. Thus, yogic nonconceptual cognition of pure Buddha-figures and their
nondenumerable self-voidness is the actual method and wisdom in general tantra that accounts for its increased
efficiency.

Yogic nonconceptual cognition of pure Buddha-figures and their nondenumerable self-voidness directly cognizes
both of them, in the sense that it makes an aspect of both appear simultaneously. During total absorption,
however, nondenumerable self-voidness is more prominent; while during subsequent realization, the pure
appearance of the Buddha-figure is more prominent. Equal prominence of both occurs only in a Buddha’s
omniscient awareness. Nevertheless, total absorption and subsequent realization here have only one manner of
cognitively taking its object – namely, as that which is beyond all words and concepts.

[For a more detailed discussion, see The Validity and Accuracy of Cognition of the Two Truths, Non-Gelug
Madhyamaka Explanation.]

[For a more advanced discussion, see Divisions, Causes, and Elimination of Unpurified Appearance-Making in
Non-Gelug.]