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Topic: Sautrantikas

	Chapter Nineteen
		The Sautrantikas are interesting philosophically because they emphasized the role of conceptualization, or discrimination (vikalpa).
		The Sautrantikas claimed that these mental representations are the effects of external objects.
		By thus emphasizing the role of conceptualization or imagination, this philosophical development of the Sautrantikas anticipates the full-fledged mentalist philosophy of the Mind Only school, which claims that the apparently real objects of the world are none other than mind.
	www.angelfire.com /realm/bodhisattva/ch19.html (2921 words)

	[No title] (Site not responding. Last check: 2007-10-22)
		All Sautrantikas agree that the Seven Treatises of Higher Knowledge were not uttered by Buddha, and most add that they were not even uttered by Foe Destroyers because the latter would not set forth mistaken teachings, such as that of the substantial existence of space.
		Sautrantikas say that space, analytical cessations, and non-analytical cessations are mere negatives or absences of tangibility, afflictions, and so forth and thus are only imputedly existent, though permanent in the sense of being non-disintegrating.
		The Sautrantikas Following Reasoning explain that a yogi, in direct perception, explicitly realizes the impermanent mental and physical aggregates and implicitly realizes the permanent phenomenon of emptiness which in their system is the non-existence of the person as a self-sufficient entity.
	gileht.tripod.com /Jam-yang-shay-ba_Tenets_2.txt (20123 words)

	Madhyamika
		The Sautrantika does not believe like Plato that reality is a sort of shadow of an Ideal, nor like the Hindu Samkhya that a thing is a product of some interplay of manifestations (or the fun and trickery, of Lila or Maya) of a Higher Being or Force.
		But for Sautrantikas, "the external is something in coordination with which knowledge arises, and this is a necessary presupposition by which they distinguish veridical perception from illusory cognition.
		Sautrantikas think that although realities cannot be directly known, they are many, momentary, and efficacious.
	www.khandro.net /Bud_philo_Madhyamika.htm (8605 words)

	Diamond Way Buddhism, USA (Site not responding. Last check: 2007-10-22)
		According to the Sautrantika view, any direct contact between mind and the particles of the outside world is impossible due to the radical difference in their respective natures.
		The Sautrantikas postulate a mentally accessible image of the material object, produced as a natural effect of the object's existence, which can be grasped and known by mind because it is of the same nature as mind.
		To this analytical process the Sautrantikas add their understanding that the body to which they are so attached is not even the real body composed of particles, but only its mental image - all the less reason for considering it to be real and identifying it as 'I'.
	www.diamondway.org /usa/3shamar_change1.php (4357 words)

	S
		Vaibhasika and the Sautrantika are offshoots of the Sarvastivadin school.
		The Sautrantikas posit the existence of a refined consciousness that constitutes the basis of a human life and that persists from one rebirth to the next.
		For the Sautrantika, akasa or space is the same as the ultimate atom, since both are notions and nothing else.
	www.turtlehill.org /glos/s.html (5397 words)

	Journal of Academic Indology \| Indian Theories of Error - Buddhism
		The Vaibhasika, the Sautrantika and the Vijnanavada are known as the advocates of a widely known theory of error, i.e., Atmakhyati.
		Some have taken the Sautrantika view point as resembling the Lockean repre-sentationism.1 But me difficulty in such a rendering is that while the Sautrantikas only infer the svalaksanas to be external the Lockean representationism postulates a substance-in- itself as the source of all ideas.
		The Sautrantika, as a Buddhistic school, is opposed to all forms of substantive approach.
	www.indology.net /article10.html (8870 words)

	ORIENTALIA - Sautrantika and Contemporary Tense Revolution
		Next, Kamalasila records his ramification of the Sautrantika polemics against Ghosakas laksana-anyathatva, the mythos of a universe of peregrine dharmas, each afiliating itself in its wanderings with the diverse laksana or characteristics of pastness, presentness, and futurity, respectively.
		In any case, Broad and the Sautrantikas concur in their rejection of the theory that becoming is a species of qualitative change (however widely their paths may diverge beyond this point); rather, both regard it as an irreducible given.
		More accurately, the Sautrantikas unveiled a Nicodemian reversion to eternalism on the part of the Sarvastivadins, For the Sarvastivadins, having explicitly decried the view that time is an eternal substance, posit in its place real, perdurable dharmas.
	www.orientalia.org /article505.html (3132 words)

	The Buddhist philosophical school of Yogacara established in the frames of Mahayanistic Buddhism is one of the most ...
		Sautrantika - yogacara of Dignaga - Dharmakirti branch was called by this name because of some special features of this subschool.
		The philosophers of this trend together with the Sautrantikas of the Hinayana tradition taught that sensations contained an element of the real knowledge.
		But this position did not prevent some later representatives of this subschool (Prajnakaragupta, Ratnakirti) to be proponents of the extreme illusionism and solipsism (as well as of solipsism of this moment).
	etor.h1.ru /xuanzang.html (1490 words)

	[No title]
		The Sautrantikas (so-called because they rest their case on the sutras) insist on the noneternality of the dharma as well.
		Thus, the Sautrantikas seem to be the only major school of Buddhist philosophy that comes near to regarding Nirvana as entirely negative.
		In their epistemology, whereas the Vaibhasikas are direct realists, the Sautrantikas hold a sort of representationism, according to which the external world is only inferred from the mental conceptions that alone are directly apprehended.
	web.tiscali.it /gopala/indian_philosophy/4.html (3419 words)

	Vasubandhu [Internet Encyclopedia of Philosophy] (Site not responding. Last check: 2007-10-22)
		But as it contained a thoroughgoing critique of Vaibhashika dogmatics from a Sautrantika viewpoint, the Kashmiri Sarvastivadins soon realized, to their great disappointment, that the Abhidharmakoshabhashya in fact refuted many Sarvastivada theories and upheld the doctrines of the Sautrantika school.
		One major point that created bad blood between the Vaibhashikas and the Sautrantikas was concerning the status and nature of the dharmas.
		On the other hand, the Sautrantikas held the view that they are discrete, particular moments only existing at the present moment in which they discharge causal efficacy.
	www.unipeak.com /gethtml.php?_u_r_l_=aHR0cDovL3d3dy5pZXAudXRtLmVkdS92L3Zhc3ViYW5kaHUuaHRt (3974 words)

	Brian Hafer - Mulamadhyamikakarika - Gatagata pariksa
		The Sautrantikas, while denying self-nature in phenomena, were forced to introduce the concept of self or person (atman, pudgala) in a human personality.
		Therefore, Nagarjuna’s critique is direceted at the notions of “self-existence” held by the various Abidharma schools, and thus should not be wrongly viewed as an attack on all conceptions of existence.
		The critique in chapter II is primarily directed at the Sautrantikas who held that what is moving is not substantially different (only temporally different) from what moved in the past.
	home.comcast.net /~bhafer/mmk.html (6383 words)

	Shankara on Rival Views
		If the Sankhyas saw all change as occurring within one identical substance, and if the Vaisheikas saw change as the coming together and parting of eternal changeless atoms, the Sautrantikas, for their part, took the fact of change very seriously, and, as a result, denied that anything had any duration or substantiality anywhere.
		They were left with a staccato series of momentary ‘factors of existence’ (dharma), each distinct from its successor in the chain, but succeeding one another so fast as to set up the appearance of a permanent observer (soul) inhabiting a world of solid, enduring objects.
		The Sautrantika doctrine, however, underwent an idealistic transmutation at the hands of Dinnaga and the logicians of his school.
	www.shanti-sadan.org /shankara2004/vol4intro115.htm (758 words)

	Sautrantika - RangjungYesheWiki
		A Hinayana school of philosophy and the second of the Four Major Buddhist Schools known for its reliance on the sutras rather than Abhidharma.
		Sautrantikas, Traditionists, a hinayana school of philosophy and the 2nd of the 4 major Buddhist Schools know for its reliance on the sutras rather than Abhidharma [JV]
		Sautrantika school, Sautrantika, "sutra-follower / adherent," [a Hinayana school of philosophy, grub mtha' bzhi.
	rywiki.tsadra.org /index.php?title=Sautrantika&printable=yes (74 words)

	E-sangha, Buddhist Forum and Buddhism Forum > Questions About Rūpaskandha
		Sautrantikas assert in contrast that these postive and negative states are forms of intention, and not physical states per se.
		I don't consider the samuccaya to be a "mahayana" abhidharma-- I follow Jetsun Dragpa Gyaltsen's POV that it is a Sautrantika abhidharma.
		It seems to fit in, generally, to the Vaibhasikas way of explaining the dharmadhatus, that is, subtling placing existence into the world, rather than having it, as the Sautrantikas maintain, existing as discriminations within the mind.
	www.lioncity.net /buddhism/lofiversion/index.php/t4411.html (2980 words)

	The Berzin Archives - Mahamudra and the Four Noble Truths - Chapter 3 (Site not responding. Last check: 2007-10-22)
		Theravada and Vaibhashika assert that the mental continuum of an arhat ceases with parinirvana, Sautrantika asserts that it goes on forever.
		Like Sautrantika, the Mahayana schools assert that after parinirvana, the mental continuums of arhats continue forever.
		Sarvastivada's stronghold was in the north of India and, within their fold, the Vaibashikas and Sautrantikas became prominent in northwest India, Kashmir, and Punjab.
	www.berzinarchives.com /mahamudra/mahamudra_4_noble_truths_3.html (6595 words)

	Vasubandhu [Internet Encyclopedia of Philosophy]
		At this time, perhaps through the brilliant teacher Manoratha, he came into contact with the theories of the Sautrantikas, the group of Buddhists who wished to reject everything that was not the express word of the Buddha, and who held the elaborate constructions of the Vibhasha up to ridicule.
		That there was a strong Sautrantika tradition in Purusapura is likely in view of the fact that it was the birthplace of that maverick philosopher of the second century, Dharmatrata.
		On the other hand, the Sautrantikas held the view that they are discrete, particular moments only existing at the present moment in which they discharge causal efficacy.
	www.iep.utm.edu /v/vasubandhu.htm (3963 words)

	Buddhist Philosophy
		The Vaibhasikas' theory of transitory and eternal substances became the target of the Sautrantikas' critique.
		A common feature of both Vaibhasikas and Sautrantikas was their belief in physical objects as coinciding with what is assumed to be real and having an ontological status.
		For the Vaibhasikas any physical object of the nature of being reducible to a substance; for the Sautrantikas the notion of physical object had been abstracted from the data of sense.
	www.lumbiniinteractive.org.np /contents/index.php?id=buddhist_philosophy (3512 words)

	[No title] (Site not responding. Last check: 2007-10-22)
		The adherents of the Sarvastivada mostly migrated to Kashmir in the north west of India where the school became known for its popularization of the path of the perfections of the Bodhisattva.
		These differed on the authenticity of the Abhidharma, the Vaibhashikas holding that the Abhidharma was taught by the Buddha, while the Sautrantikas held that it was not.
		The position according to which cause and effect are different was propounded by the Hinayana schools of Buddhism, the Vaibhashikas and the Sautrantikas, and by some of the Brahmanical schools.
	www.ecst.csuchico.edu /~dsantina/tree/part2.txt (19936 words)

	Manjushri - Indian Theravada School Teaching (Site not responding. Last check: 2007-10-22)
		Similar to the Mahisasakas and Dharmaguptikas, Kasyapiyas are found to break away respectively to the South of the Southern point (in Mahisa), North and North East of Mathura (Himavant) and West of the Southern point (in Aparanta, but especially Gujarat and Sindhu).
		The Hinayana is subdivided into Vaibhasika and Sautrantika where the Vaibhasika equals to the Sarvastivada school.
		The Sarvastivadins in the region produced the Samkrantikas, the Sautrantikas (a trend which began about 50 A.D. and was consolidated into a school probably early in the 2nd century A.D.) and the Mulasarvastivada (in the 3rd or 4th century A.D. mainly in the countries as Gandhara and Kasmira).
	www.manjushri.com /TEACH/Sthaviravada02.html (1139 words)

	Manjushri - Indian Theravada School Teaching
		Similar to the Mahisasakas and Dharmaguptikas, Kasyapiyas are found to break away respectively to the South of the Southern point (in Mahisa), North and North East of Mathura (Himavant) and West of the Southern point (in Aparanta, but especially Gujarat and Sindhu).
		The Hinayana is subdivided into Vaibhasika and Sautrantika where the Vaibhasika equals to the Sarvastivada school.
		The Sarvastivadins in the region produced the Samkrantikas, the Sautrantikas (a trend which began about 50 A.D. and was consolidated into a school probably early in the 2nd century A.D.) and the Mulasarvastivada (in the 3rd or 4th century A.D. mainly in the countries as Gandhara and Kasmira).
	manjushri.acumaestro.com /TEACH/Sthaviravada02.html (1138 words)

	Disputed Dharmas:
		Moving to the background of the controversy at hand, she delineates the circumstances surrounding the formation of the orthodox Kashmiri Vaibhasika tradition from the larger corpus of Sarvastivada texts and the challenges to the Vaibhasika doctrines by the Sautrantikas.
		She finally specifies the debate in the related works of Vasubandhu - the most notorious Sautrantika, whose Abhidharmakosa and Bhasya are the most important surviving Sanskrit representatives of the massive Abhidharma corpus - and Sanghabhadra, who both imitated and attacked the Abhidharmakosa and Bhasya.
		Part II, "Introductory Commentaries," is a necessary attempt to explain to the uninitiated the nature of the "factors dissociated from thought" and something of the background.
	buddhism.lib.ntu.edu.tw /FULLTEXT/JR-EPT/ronald.htm (1391 words)

	The Philosophy of Life by Swami Krishnananda
		Atmakhyati is the theory of the Vijnanavadins, the Vaibhashikas and the Sautrantikas - having different theories of perception - that the internal concept appears as the external percept, in erroneous cognition.
		The Vaibhashikas and the Sautrantikas accept that there is an externally real basis, the 'this,' the former holding that this basis is directly perceived, and the latter that it is only inferred.
		But both these admit that the silver perceived in nacre is projected from within on the external substratum, whether this substratum is perceived or inferred.
	www.swami-krishnananda.org /phil/phil_05c.html (2323 words)

	Soka Gakkai Dictionary of Buddhism
		The Sautrantika school broke away from the Sarvastivada school.
		Whereas the Sarvastivada school held that the dharmas, or elements of existence, are real and have an abiding existence of their own, the Sautrantika school taught that the dharmas have actual existence only in the present and that only the present exists.
		The Sautrantika doctrine is similar in several aspects to Mahayana thought and is regarded by some scholars as the origin of the Consciousness-Only, or Yogachara, teaching because the two share in common the concept of "karmic seeds," the causes or sources of all phenomena, which are inherent in life.
	www.sgi-usa.org /buddhism/dictionary/define?tid=684 (163 words)

	ORIENTALIA > Forum > Academic Discussions > Indology > Bhasarvajna's Nyayabhusana \| Áõàñàðâàäæíÿ: ...
		The Buddhist Sautrantikas' theory of pramana(the means of cognition) and Bhasarvajna's refutation [46.13-49.14]
		The theory of pramana of the Sautrantikas (PVin I 78.16 - 80.17) [46.13-47.12]
		The Sautrantika view that the object is accumulating atoms, followed by Bhasarvajna's refutation [114.12-24]
	www.orientalia.org /fortopic342-0.html (1250 words)

	[No title]
		The argument between the Sarvastivadins and Sautrantikas over the carrier of karma can be understood also in this context.
		This was how Vasubandhu understood it anyway, who belonged to the Sarva-asti School but also had a thorough comprehension of the Sautrantikas.
		He postulated in his Trimsika Vijnaptimatratasiddhih [thirty verses establishing that only representation is] following the Sautrantikas' "process of the transformation and origin" (samtati-parinama-visesa) his thesis of representation transformation (vijnana-parinama), in order to combine the entire range of topics on the level of the mere representation.
	dekansho.de /pes-re&so.html (2618 words)

	[No title]
		By the side of the stupa of the "sacrificed head" is a sangharama, of which the surrounding courts are deserted and overgrown ; there are (nevertheless) a few priests.
		It was here in old days the master of sastras Kumaralabdha' belonging to the school of Satras (Sautrantikas), composed several treatises.
		Outside the city to the south-east, on the shady side of a mountain, there is a stupa, in height 100 feet or so; this is the place where they put out the eyes of Ku-lang-na (for Ku-na-lang-na, Kunala), who had been unjustly accused by his step-mother ; it was built by Asoka-raja.
	eng.buddhapia.com /_Service/_ContentView/ETC_CONTENT_2.ASP?pk=0001120926&sub_pk=&clss_cd=0002155364&top_menu_cd=0000000656&menu_cd=&menu_code=0000006342&image_folder=color_11&bg_color=2B5137&line_color=3A6A4A&menu_type= (1603 words)

	Brahma Sutras by Swami Sivananda
		The Vaibhashikas are the Realists (Sarvastitvavadins) who accept the reality of both the outside and the inside world consisting respectively of external objects and thought (also consciousness, feelings, etc.).
		They maintain that there is no proof whether external objects really exist or not, the ideas only exist and the external objects are inferred from these ideas.
		Thus the Vaibhashikas hold that the external objects are directly perceived while the Sautrantikas maintain that the outward world is an inference from ideas.
	www.swami-krishnananda.org /bs_2/bs_2-2-04.html (4880 words)

	Snow Lion Publications: Book Review GENERATION STAGE IN BUDDHIST TANTRA
		Thus John Buescher's Echoes From an Empty Sky, a wonderful new study of the two truths from the Vaibashika and Sautrantika perspectives, is welcome especially for its historical presentation.
		The final part of the book is the translation of the section on the two truths debate between Vaibashikas and Sautrantikas.
		I believe that this is the first translation of a debate manual such as this; given their mythical status, that alone makes this a valuable book.
	www.snowlionpub.com /pages/N70_12.php (382 words)

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