Sautrantika

Unlike the Hinayana schools of Vaibhashika and Sautrantika, however, Chittamatra goes on to assert the lack of an impossible identity or “soul” of all phenomena as well.

A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama ��� Day Five: Relative Bodhichitta and Deepest Bodhichitta 2009

Nor can we leave it at the Sautrantika level, which in relation to persons refutes as well persons being self-sufficiently knowable.

A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama ��� Day Five: Relative Bodhichitta and Deepest Bodhichitta 2009

In both Nyaya-Vaishashika and Sautrantika, both groups of phenomena have truly established existence, though only the first group is objectively “real.”

Basic Tenets of the Nyaya and Vaisheshika Schools of Indian Philosophy 2008

Thus, in Sautrantika, Chittamatra, and Svatantrika, the doctrinally based and automatically arising deluded outlooks toward a transitory nature do not concern the same level of impossible soul.

A Deluded Outlook toward a Transitory Network 2008

Sautrantika, Chittamatra, Svatantrika, and Prasangika assert that it may be based on grasping for either a coarse or subtle impossible soul of a person.

A Deluded Outlook toward a Transitory Network 2008

The Hinayana schools, including Vaibhashika, Sautrantika, and Theravada, assert the lack of an impossible “soul” – or selflessness – with respect only to persons, not all phenomena.

Comparison of the Hinayana and Mahayana Assertions of the Understandings of Voidness by Arhats and Buddhas 2008

In the Sautrantika, Chittamatra, and Svatantrika systems, when a deluded outlook toward a transitory network arises based on grasping for a subtle impossible soul – one that is self-sufficiently knowable – it has only an automatically arising form.

A Deluded Outlook toward a Transitory Network 2008

According to the Sautrantika version, the abhidharma teachings recited at the council were not the words of Buddha at all.

A Brief History of Buddhism in India before the Thirteenth-Century Invasions 2007

When Indian and Tibetan Mahayana texts present the philosophical views of the Vaibhashika (Bye-brag smra-ba) and Sautrantika (mDo-sde-pa) Schools, these two Hinayana schools are divisions of Sarvastivada (Thams-cad yod-par smra-ba), another one of the eighteen.

A Brief History of Buddhism in India before the Thirteenth-Century Invasions 2007

We Prasangikas do not use faulty lines of reasoning that even other Buddhists use, such as the Sautrantika argument that anything cognized by bare nonconceptual cognition truly exists, because it is cognized.

Summary of Aryadeva's Four Hundred Verses 2007