Chart 1:

The Four Schools of Tenets

The Hinayana Tenet Schools The Mahayana Tenet Schools

Vaibhashika Sautrantika Chittamatra Madhyamika

Sautantrika Sautantrika Chittamatra Chittamatra Svatantrika Prasangika

Following Following Following Following
Scripture Reasoning Scripture Reasoning

Yogachara Sautantrika
Svatantrika Svatantrika
Chart 2:

Production, Existent and Positive and Substantially

Partless Smallest Cause and abiding, aging, functioning negative existent &
particles moments in effect & thing phenomena substantially
time
disintegration established
There are Substantially
There are Some causes exist Production, Existent &
Vaibashika There are smallest affirming but no existent & subst.
directionally at the same time abiding, etc. are functioning thing
moments in time non-affirming establ. are not
partless particles as their effects sequential are equivalent
negatives equivalent
There are both Substantially
Sautantrika There are There are smallest Cause & effect Production, Functioning thing affirming and existent & subst.
Following directionally moments in time cannot exist abiding, etc. are & impermanent non-affirming establ. are
Scripture partless particles simultaneously simultaneous are equivalent negatives equivalent
Sautantrika There are both Substantially
Smallest moments Cause & effect Production, Functioning thing
Following Partless particles affirming and existent & subst.
in time do not cannot exist abiding, etc. are & impermanent
Reasoning do not exist non-affirming establ. are
exist simultaneously simultaneous are equivalent
negatives equivalent
There are both Substantially
Chittamatra Smallest moments Cause & effect Production, Functioning thing
Partless particles affirming and existent & subst.
Following in time do not cannot exist abiding, etc. are & impermanent
do not exist non-affirming establ. are
Scripture exist simultaneously simultaneous are equivalent
negatives equivalent
There are both Substantially
Chittamatra Smallest moments Cause & effect Production, Functioning thing
Partless particles affirming and existent & subst.
Following in time do not cannot exist abiding, etc. are & impermanent
do not exist non-affirming establ. are
Reasoning exist simultaneously simultaneous are equivalent
negatives equivalent
Cause & effect There are both Substantially
Smallest moments Production, Functioning thing
Yogachara Partless particles cannot exist affirming and existent & subst.
in time do not abiding, etc. are & impermanent
Svatrantika do not exist simultaneously non-affirming establ. are
exist simultaneous are equivalent
negatives equivalent
There are both Substantially
Smallest moments Cause & effect Production, Functioning thing
Sautantrika Partless particles affirming and existent & subst.
in time do not cannot exist abiding, etc. are & impermanent
Svatrantika do not exist non-affirming establ. are
exist simultaneously simultaneous are equivalent
negatives equivalent
There are both Substantially
Smallest moments Cause & effect Production, Functioning thing
Prasangika Partless particles affirming and existent & subst.
in time do not cannot exist abiding, etc. are & impermanent
do not exist non-affirming establ. are
exist simultaneously simultaneous are equivalent
negatives equivalent
Chart 3:

External Inherent Karma of body Self-

True existence Sense powers Direct perceivers
phenomena existence and speech knowers

Phenomena Direct perceivers are

Phenomena exist All external Karma of body
All phenomena appear to sense Self-knowers non-mistaken and do
Vaibashika external to phenomena exist and speech is
exist inherently powers and are do not exist not take on the aspects
consciousness truly physical
perceived by them of their object

Sautantrika Phenomena exist All external All phenomena Karma of body Phenomena only
Every mind has Direct perceivers are
Following external to phenomena exist exist inherently and speech is appear to sense
a self-knower non-mistaken
Scripture consciousness truly mental powers

Sautantrika Phenomena exist All external Karma of body Phenomena only

All phenomena Every mind has Direct perceivers are
Following external to phenomena exist and speech is appear to sense
exist inherently a self-knower non-mistaken
Reasoning consciousness truly mental powers
Sense direct perceivers
Chittamatra There are no Other-powered & Karma of body Phenomena only
All phenomena Every mind has are mistaken with
Following external thoroughly establ. and speech is appear to sense
exist inherently a self-knower regard to external
Scripture phenomena natures exist truly mental powers existence
Sense direct perceivers
Chittamatra There are no Other-powered & Karma of body Phenomena only
All phenomena Every mind has are mistaken with
Following external thoroughly establ. and speech is appear to sense
exist inherently a self-knower regard to external
Reasoning phenomena natures exist truly mental powers existence
Sense direct perceivers
There are no Whatever exists Karma of body Phenomena only
Yogachara All phenomena Every mind has are mistaken with
external necessarily lacks and speech is appear to sense
Svatrantika exist inherently a self-knower regard to external
phenomena true existence mental powers existence
Sautantrika Phenomena exist Whatever exists Karma of body Phenomena only
All phenomena Self-knowers Sense direct perceivers
Svatrantika external to necessarily lacks and speech is appear to sense
exist inherently do not exist are non- mistaken
consciousness true existence mental powers
Except for direct
Whatever exists
Phenomena exist Whatever exists Karma of body Phenomena only Self-knowers perceivers of emptiness,
Prasangika necessarily
external to necessarily lacks and speech is appear to sense do not exist all direct perceivers are
lacks inherent
consciousness true existence physical powers mistaken with regard to
existence
inherent existence
Chart 4:

Appearance of Coarse Mode of

Mind-basis- Subtle Emptiness Dependent
permanent selflessness existence of
of-all selflessness arising
phenomena the person
Objects do not appear There are only 6 The lack of a The lack of a self- Mental consc./
Dependence on
to the mind since the types of consc.’s permanent, sufficient, five aggregates/ There is no
Vaibashika causes &
mind does not take on and thus no mind- partless, substantially continuum of the emptiness
conditions
the aspect of its objects basis-of-all independent self existent self five aggregates
Permanent There are only 6 The lack of a The lack of a self-
Sautantrika The continuum Dependence on
phenomena do not types of consc.’s permanent, sufficient, There is no
Following of the five causes &
appear to any direct and thus no mind- partless, substantially emptiness
aggregates conditions
Scripture perceiver basis-of-all independent self existent self
Permanent There are only 6 The lack of a The lack of a self-
Sautantrika Dependence on
phenomena do not types of consc.’s permanent, sufficient, The mental There is no
Following causes &
appear to any direct and thus no mind- partless, substantially consciousness emptiness
Reasoning conditions
perceiver basis-of-all independent self existent self
Permanent There is a mind- The lack of a The lack of a self- Lack of subject &
Chittamatra Dependence on
phenomena do not basis-of-all which permanent, sufficient, The mind-basis- object being
Following causes &
appear to sense direct is one of 8 types of partless, substantially of-all different subst.
Scripture conditions
perceivers consc.’s independent self existent self entities
Permanent There are only 6 The lack of a The lack of a self- Lack of subject &
Chittamatra Dependence on
phenomena do not types of consc.’s permanent, sufficient, The mental object being
Following causes &
appear to sense direct and thus no mind- partless, substantially consciousness different subst.
Reasoning conditions
perceivers basis-of-all independent self existent self entities
Permanent There are only 6 The lack of a The lack of a self- Dependence on
Yogachara phenomena do not types of consc.’s permanent, sufficient, The mental Lack of true causes &
Svatrantika appear to sense direct and thus no mind- partless, substantially consciousness existence conditions and
perceivers basis-of-all independent self existent self parts
Permanent There are only 6 The lack of a The lack of a self- Dependence on
Sautantrika phenomena do not types of consc.’s permanent, sufficient, The mental Lack of true causes &
Svatrantika appear to sense direct and thus no mind- partless, substantially consciousness existence conditions and
perceivers basis-of-all independent self existent self parts
The lack of a The mere “I” that
There are only 6 The lack of Dependence on
Prasangika Permanent phen. do perm., partl., is imputed on
types of consc.’s inherent existence Lack of inherent causes &
not appear to sense indep. & self- the basis of one
and thus no mind- of persons or existence conditions, parts
direct perceivers suff., subst. ex. of the five
basis-of-all phenomena and imputation
self aggregates
Chart 5:

Main object of
Main object of Main object of
Relation of the Buddha realization of
The two truths Three vehicles realization of realization of
two truths Nature Solitary
Hearers Bodhisattvas
Realizers
Imputed phen.:
The two truths The sixteen The sixteen The sixteen
Vaibashika conventional / Four aspects Three final
are not of one aspects of the four aspects of the four aspects of the four
substantial phen.: (Arya Nature) vehicles
nature noble truths noble truths noble truths
ultimate
Imputed phen.: The two truths The sixteen The sixteen The sixteen
Sautantrika Four aspects Three final
conventional / are not of one aspects of the four aspects of the four aspects of the four
Following substantial phen.: (Arya Nature) vehicles
Scripture nature noble truths noble truths noble truths
ultimate
Sautantrika Impermanent:
The two truths The sixteen The sixteen The sixteen
Following ultimate / Four aspects Three final
are not of one aspects of the four aspects of the four aspects of the four
Reasoning permanent: (Arya Nature) vehicles
nature noble truths noble truths noble truths
conventional
Lack of sub. & obj. Lack of a self- Lack of a self- Lack of subject
Chittamatra Seed of
diff. subst. entities: The two truths Three final sufficient, sufficient, and object being
Following uncontaminated,
ultimate / all other are of one nature vehicles substantially substantially different sub-
Scripture exalted wisdom
phen.: conventional existent self existent self stantial entities
Lack of sub. & obj. Lack of a self- Lack of a self- Lack of subject
Chittamatra Seed of Two temporary
diff. subst. entities: The two truths sufficient, sufficient, and object being
Following uncontaminated, and one final
ultimate / all other are of one nature substantially substantially different sub-
Reasoning exalted wisdom vehicle
phen.: conventional existent self existent self stantial entities
Lack of true Emptiness of Lack of a self- Lack of subject
Two temporary
Yogachara existence: ultimate/ The two truths mental consc. / sufficient, and object being Lack of true
and one final
Svatrantika all other phen.: are of one nature mental consc. / substantially different sub- existence
vehicle
conventional potential existent self stantial entities
Lack of true Emptiness of Lack of a self- Lack of a self-
Two temporary
Sautantrika existence: ultimate/ The two truths mental consc. / sufficient, sufficient, Lack of true
and one final
Svatrantika all other phen.: are of one nature mental consc. / substantially substantially existence
vehicle
conventional potential existent self existent self
Lack of inherent Emptiness of
Two temporary
existence: ultimate/ The two truths mental consc. / Lack of inherent Lack of inherent Lack of inherent
Prasangika and one final
all other phen.: are of one nature mental consc. / existence existence existence
vehicle
conventional potential
Chart 6:

Main object of Main object of Main object of

Arhats Buddha Omniscience
elimination of elimination of elimination of
Shakyamuni
Hearers Solitary Realizers Bodhisattvas
Buddha Shakyamuni
Some Arhats Buddhas are all-
Non-afflictive was not enlightened
Vaibashika Afflictive ignorance Afflictive ignorance regress from self- knowing but not
ignorance when he took birth in
liberation omniscient
India 2600 years ago
Buddha Shakyamuni
Sautantrika Arhats cannot Buddhas are all-
Non-afflictive was not enlightened
Following Afflictive ignorance Afflictive ignorance regress from self- knowing but not
ignorance when he took birth in
liberation omniscient
Scripture India 2600 years ago
Sautantrika Buddha Shakyamuni
Arhats cannot Buddhas are all-
Following Afflictive ignorance Afflictive ignorance Non-afflictive was not enlightened
regress from self- knowing but not
Reasoning ignorance when he took birth in
liberation omniscient
India 2600 years ago
Grasping at a self- Grasping at a self- Buddha Shakyamuni
Chittamatra Grasping at subject & Arhats cannot
sufficient, sufficient, was already a Buddha Buddhas are
Following object being different regress from self-
substantially substantially existent when he took birth in omniscient
Scripture substantial entities liberation
existent self self India 2600 years ago
Grasping at a self- Grasping at a self- Buddha Shakyamuni
Chittamatra Grasping at subject & Arhats cannot
sufficient, sufficient, was already a Buddha Buddhas are
Following object being different regress from self-
substantially substantially existent when he took birth in omniscient
Reasoning substantial entities liberation
existent self self India 2600 years ago
Grasping at a self- Buddha Shakyamuni
Grasping at subject & Arhats cannot
Yogachara sufficient, Grasping at true was already a Buddha Buddhas are
object being different regress from self-
Svatrantika substantially existence when he took birth in omniscient
substantial entities liberation
existent self India 2600 years ago
Grasping at a self- Grasping at a self- Buddha Shakyamuni
Grasping at true Arhats cannot
Sautantrika sufficient, sufficient, was already a Buddha Buddhas are
existence regress from self-
Svatrantika substantially substantially existent when he took birth in omniscient
liberation
existent self self India 2600 years ago
Buddha Shakyamuni
Arhats cannot
Prasangika Grasping at inherent Grasping at inherent Grasping at inherent was already a Buddha Buddhas are
regress from self-
existence existence existence when he took birth in omniscient
liberation
India 2600 years ago
 Partless Smallest Simulta- Sequential Existent The Two Substantially Karma
Particles Moments neous Production, and Truths Existent & of Body
In Time Cause & Abiding, Functioning According Substantially and
Effect Etc. Thing being To Established Speech
equivalent Vaibha- Being being
shika different physical
Sautantrika
Following
Scripture
Sautantrika
Following
Reasoning
Chittamatra
Following
Scripture
Chittamatra
Following
Reasoning
Yogachara
Svatrantika
Sautantrika
Svatrantika
Prasangika

Selflessness
True existence
All-knowingness
Objects of elimination
Arya Nature
Buddha Shakyamuni
The existence of partless particles
The existence of smallest moments in time
The simultaneous existence of cause and effect
The sequential production, abiding, aging, and disintegration of impermanent phenomena
‘Existent’ and ‘functioning thing’ being equivalent
The two truths
'Substantially existent' and 'substantially established' having different meanings
Karma of the body and speech being physical
The mode of existence of the person
Sense powers' ability to perceive phenomena
Sense consciousnesses perceiving their objects 'nakedly'
The non-existence of self-knowers
The existence of three final vehicles
Arhats' falling from their attainment of self-liberation