Tenets Sautrantika (assertion on the conciousness)

Question 1

What does valid cognition consist of? (Sautrantika)

Answer 1

direct valid cognition and inferential valid cognition.

Four kinds of direct valid cognition
1. sense direct consciousness,
2. mental direct consciousness,
3. self-cognizant direct consciousness
4. yogic direct valid cognition.

(The physical sense power is not suitable as a valid cognition, for it is devoid of clear and knowing [nature] and it cannot cognize its object.)

Question 2

What does non prime conciousness consist of?

Answer 2

1. subsequent cognizer,
2. deceptive consciousness,
3. doubting consciousness,
4. correctly assuming consciousness,
5. non-discerning direct perception

Doubting mind and correctly assuming consciousness are always conceptual minds.

Mind cognizes its object through the employment of aspects. Mind and mental factors are asserted to be substantially one.

Question 3

2 Classifications of Manner of the Expression (Sautrantika)

Answer 3

1) Sound expressing the characterized - the singing bowl is impermanent
2) Sound expressing the characteristic - I want to know the impermanence of the singing bowl

Question 4

What are the objects of the path (Sautrantika)?

Answer 4

The sixteen aspects of the four noble truths.

Subtle selflessness and the subtle selflessness of person as synonymous

The emptiness of permanent, unitary and independent self = gross selflessness of person

The emptiness of autonomous substantial self = the subtle selflessness of person.

(same as Vaibhasika?)

Question 5

What are the objects to be abandoned (Sautrantika)?

Answer 5

• grasping at the selfhood of person
• afflictive and non-afflictive ignorance
• NOT asserting grasping at the selfhood of phenomena, cognitive obscurations and so forth

(similar with Vaibhasika)

Question 6

What is the nature of the 5 path (Sautrantika)

Answer 6

The 5 paths of the 3 vehicles are delineated.

They posit the sixteen moments of knowledge and forbearance as the path of seeing. (Vaibhasika only the first 15, the 16th is on the path of mediation)

They don’t accept the subtle selflessness of person as the object of apprehension of the uninterrupted path of Shravakas’ path of seeing

Question 7

What only can the direct valid perceiver see?

Answer 7

The direct valid perceiver needs something substantial, he can only see a functional, specific characterized phenomena = impermanent phenomena.

The definition of specifically/self characterized object: a phenomenon, which is truly functioning. = impermanent phenomena

Question 8

Impermanence is a positive or negative phenomena?

Answer 8

Negative phenomena, because when saying this we explicitly negate a permanent
phenomena (non affirming negative)

Question 9

Explain, how the direct perception of SOASR (selflessness of autonomous substantial reality) is a permanent phenomena, which can not be a substance!
(Sautrantika view)

Answer 9

Basic INFO:
For Direct valid perceiver to apprehend an object directly the object must be a substance = self characterized object = impermanent!

The yogic direct perceiver of SOASR is a direct valid perceiver, but SOSAR can not be perceived directly because it is not a permanent phenomena and a direct valid perceiver can not see a permanent phenomena directly.

So what does it see?
The yogic direct perceiver sees directly (explicitly) the 5 aggregates of a person.
Implicitly he sees the SOSAR.