Candrakirti provides an interpretation of the term cittamatra in his Madhyamakavatara. Of the ten variant interpretations of the dvadasa-anga-pratityasamutpada presented in the Dasabhumika Sutra, only four are brought up by Candrakirti as agama for his interpreation of cittamatra. He concludes that “The term cittamatra does not mean the negation of the external world. Rather, the true intended meaning is that, at the level of samvrttisatya, the mind only acts as the agent.” It is uncertain, though, why, out of the ten variant interpretations of the dvadasa-anga pratityasamutpada presented, only four are mentioned in the Madhyamakavatara, and it is also uncertain whether the Dasabhumika Sutra is regarded as nitartha or neyartha. Mentioning the four variant interpetations of the dvadasa-anga-pratityasamutpada in the Dasabhumikasutra seems to suggest that Candrakirti intends to refute the Vijñanavadin position that “Only the mind exists, but the external world does not.” Candrakirti may take the Dasabhumikasutra as neyartha, as long as it refers to the cittamatra position, but since he also cites the same sutra's description of the pratityasamutpada as “neither originated nor annihilated.” there remains the possibility that he may also take the text as nitartha. There are thus no grounds for assuming that Candrakirti holds the Dasabhumikasutra to be solely a neyartha agama.