Kathmandu University School of Management

Balkumari, Lalitpur

Individual Assignment: 2

Submitted to:
Mr. Nitesh Kumar Shah
Faculty of Introduction to Philosophy and Theology

Submitted by:
Pooja Gyawali (217041)
Section: A

Date of submission: 21st July, 2023

Write a short note on four schools of Buddhism.

Siddhartha Gautama (the Buddha) founded Buddhism, a major international religion that
includes a wide range of intellectual views. Various schools of Buddhist thought have arisen
throughout history, each interpreting the Buddha's teachings in their own distinctive way. While
these schools shared important Buddhist principles, they evolved unique interpretations of
fundamental concepts like as truth, emptiness, and the nature of mind. Four important Buddhist
schools are Vaibhashika, the Sutra School (Sautantrika), the Mind-Only School (Cittamatra), and
the Middle Way School (Madhyamika). awareness the complexity and richness of Buddhist
philosophy, as well as its impact on numerous cultures around the world, requires an awareness
of distinct schools of thought. Let us examine each school in greater detail:

Vaibhashika:
Vaibhashika, also known as the "Great Exposition" school, is one of the earliest schools
of Buddhist philosophy. It emerged as a distinct tradition in India and is associated with the
Sarvastivada school. Vaibhashika adheres to a strict and literal interpretation of Buddhist
scriptures, particularly the Abhidharma texts. The followers of this school believe in the
substantial reality of external objects and advocate for the existence of dharmas (basic elements
of existence) as individual entities. They emphasize the importance of the four noble truths and
the practice of moral conduct and meditation to achieve liberation (nirvana).

Vaibhashika was one of the most influential Buddhist schools in Northwest India between
the 1st and 7th centuries CE. The school accepts the reality of both the external world and the
mind, and it relies on perception (Pratyaksha), one of the six ways of knowing in Indian
philosophy, as the source of knowledge. According to Vaibhashika, the existence of "Nirvana" is
supported by both direct perception and scriptural authority (Sabda).

The term "Sarvastivada-Vaibhashika" is used to refer to an ancient Buddhist tradition of

Abhidharma. "Sarvastivada" literally means "all exists," suggesting a belief in the existence of all
moments of time, past, present, and future. This concept shares some similarities with Yogacara
but differs from the Madhyamika school of thought. However, Vaibhashika does acknowledge
that our knowledge is limited to what we have perceived and that we cannot infer something
without prior perception of its occurrence.

In summary, the Vaibhashika school emphasizes the objective reality of external objects,
time, and the existence of Nirvana. Its scholars approach the analysis of reality with precision
and consider perception and scriptural authority as valid sources of knowledge. While
acknowledging external objects' reality, they also recognize the impermanence of all phenomena,
which aligns with the broader Buddhist teachings on impermanence and emptiness.

Sautantrika:
Sautrantika, also known as the Sutra School, is an ancient Buddhist school that
emphasizes reliance on the sutras (words of the Buddha) while rejecting the authority of the
Abhidharma, particularly the Vaibhashika tradition. Despite being considered a unique doctrinal
tendency, the Sautrantikas were part of the Sarvastivada Vinaya lineage of monastic ordination.
This school is often seen as a transitional stage that paved the way for the development of the
Mahayana tradition, and its views influenced later Yogacara thought.

One of the key tenets of the Sutra School is its belief that superficial true phenomena gain
their existence solely through conceptual cognition. In other words, objects lack inherent
existence and are dependent on mental imputation. They argue that these phenomena do not have
the ability to perform functions and thus lack substantial establishment.

While the Sautrantikas assert the existence of partless particles and partless moments of
awareness, similar to Vaibhashika, they categorize them as deepest true phenomena, along with
physical forms and ways of being aware that they comprise. This distinction highlights their
view that reality is ultimately mind-dependent and subject to conceptual understanding.

The Sutra School's stance on time is distinct as well, asserting that only the present
moment is genuinely existent, while the past and future are conceptual constructs. They view
time as a subjective experience rather than an objective reality, aligning with the broader
Buddhist understanding of impermanence and the ever-changing nature of existence.

To understand reality more clearly, Sautrantika practitioners emphasize the use of

reasoning and logical analysis. They cultivate mindfulness and present-moment awareness
through insight meditation as a means to directly experience the nature of reality and gain deeper
insights into the mind's workings.

In conclusion, the Sautrantika or Sutra School of Buddhism places a strong emphasis on

the teachings found in the sutras and rejects the inherent existence of external objects. They
perceive reality as mind-dependent and encourage logical analysis and insight meditation to gain
a clearer understanding of the nature of existence.

Cittamatra:
Cittamatra, also known as Yogachara, or the Mind-Only School, is a significant branch of
Mahayana Buddhism that focuses on the nature of consciousness and the mind. According to
Cittamatra, everything we experience is fundamentally dependent on the mind. This school
posits that external objects and phenomena lack inherent existence and do not exist
independently of our perceptions. Instead, they are seen as projections or manifestations of our
own minds.

In essence, Cittamatra challenges the notion of an objective external reality and

emphasizes the subjectivity of experience. It likens our experience of reality to watching a movie
where the mind creates and interprets the world we perceive. This understanding prompts
practitioners to delve into the workings of consciousness through meditation, observation, and
introspection.

Meditation is a key practice in the Cittamatra tradition. By meditating and cultivating

mindfulness, practitioners gain insight into the nature of consciousness and how it shapes their
perceptions and experiences. This practice helps individuals break free from the illusions of
reality created by their own minds and move towards a clearer understanding of the true nature
of existence.

Yogacara, a term used interchangeably with Cittamatra, translates to "the practice of

yoga" and reflects the school's emphasis on meditation and self-transformation. Yogacara is
sometimes referred to as the "consciousness school" (vijñānavāda) due to its focus on the
workings of consciousness and cognition.

Historically, Yogacara is associated with the 3rd to 9th centuries CE and is credited to
two prominent figures: Asanga and Vasubandhu, who played crucial roles in its development.

While some misconceptions have arisen suggesting that Yogacara leans towards
metaphysical idealism, it is essential to recognize that its primary concern is epistemological
rather than metaphysical. It seeks to address cognitive objectives and understand how ignorance
hinders liberation from the cycle of birth and death (samsara). Yogacara aims to achieve
enlightened cognition through meditation, psychological analysis, epistemology, scholastic
categorization, and the analysis of karma.

In conclusion, Cittamatra or Yogachara is a profound school of Mahayana Buddhism that

focuses on understanding consciousness and the subjective nature of reality. It encourages
meditation and introspection as means to gain insight into the workings of the mind and
ultimately attain enlightened cognition and liberation from suffering.

Madhyamika:
Madhyamika, or the Middle Way School, is a profound metaphysical concept in
Buddhism, emphasizing the notion of a balanced middle path. It was founded by the Indian
Buddhist monk and philosopher, Nagarjuna. The foundational text of the Madhyamaka tradition
is Nagarjuna's "Mūlamadhyamakakārikā" (Fundamental Verses on the Middle Way).

The Middle Way School explores the nature of reality, particularly the concept of
emptiness (shunyata). Madhyamika proposes that ultimate reality lacks any definable
characteristics and transcends both existence and non-existence. It does not align itself with
extreme views of either affirming an external self (substantial existence) or denying any form of
existence at all. Instead, it advocates for a middle path, avoiding the pitfalls of extreme positions.

Madhyamika thinkers emphasize that understanding ultimate reality goes beyond mere
conceptualization. They encourage the transformation of human consciousness to perceive the
reality that is ultimately real, which is free from any dualistic limitations. This practice involves
transcending fixed viewpoints and realizing the interconnectedness of all phenomena.

One of the key contributions of Madhyamika is discerning two levels of truth:

conventional truth and ultimate truth. Conventional truth refers to the everyday reality we
experience and interact with, while ultimate truth pertains to the nature of reality beyond
conceptual limitations.
 Madhyamika's fundamental teaching is that all phenomena are empty (shunyata) of
inherent existence (svabhava). It asserts that nothing exists independently; rather, all phenomena
arise dependently on other causes, conditions, and concepts. By understanding the emptiness of
phenomena, one can liberate themselves from attachment and delusion, paving the way for the
realization of the Middle Way.

In conclusion, Madhyamika, or the Middle Way School, founded by Nagarjuna, proposes

a balanced and non-extreme perspective on reality. It emphasizes emptiness and the
interconnectedness of all phenomena, encouraging practitioners to go beyond dualistic concepts
to perceive the ultimate reality. By embracing the middle path, one can gain insights into the true
nature of existence and attain liberation from suffering.

Exploring the diverse landscape of Buddhist philosophy through the four

schools—Vaibhashika, Sutra School (Sautantrika), Mind-Only School (Cittamatra), and Middle
Way School (Madhyamika)—reveals a profound tapestry of thought. Each school personifies
unique perspectives, from the wise elder's reliance on tradition and direct perception to the
inquisitive explorer's use of reasoning and analysis. The thoughtful sage reminds us of the mind's
creative power, while the wise mentor guides us toward the Middle Way, abandoning extremes
and embracing interconnectedness. Together, like a harmonious symphony, these schools form a
collective wisdom that enriches our spiritual journey, offering us peace, clarity, and compassion
as we navigate life's complexities.