Three Texts on Consciousness Only (BDK English Tripitaka) Hardcover – May 31, 2006

In my journey as a spiritual explorer, I seek an understanding of the nature of consciousness. Questions regarding the nature of mind and reality must be satisfied with knowledge beyond the mundane. The reader of writings such as "Three Texts on Consciousness Only" my find that it satisfies their thirst and hunger for esoteric knowledge or jnana (as it is known in Sanskrit)."Three Texts on Consciousness Only" is a commentary on the Indian Buddhist monk Vasubandhu's Triṃśikā-vijñaptimātratā (Thirty Verses on Consciousness Only) and gives an exposition of the Yogācāra (Mind-Only) school of Mahāyāna Buddhism. The Triṃśikā-vijñaptimātratā was composed in the 4th century CE and became one of the core texts for the Yogācāra school. This book is worthy of investigation, but only for the truly dedicated.Before reading "Three Texts on Consciousness Only" I suggest reading "Progressive Stages of Meditation on Emptiness" by Khenpo Tsultrim Gyamtso (Link: [..]). In Progressive Stages of Meditation on Emptiness, it is Stage 5, Emptiness-Of-Other (Shengtong Approach) that corresponds to the Yogacara Mind-Only school as explained in "Three Texts on Consciousness Only." In this way, a study of both texts will provide the seeker with a deep-dive into the heart of the Buddhist understanding of the nature of consciousness and the nature of reality.Please consider that ultimately, it is our attainment of a direct experience of emptiness (sunyata) through the diligent practice of meditation that provides us with jnana's perception. One must put down the books and spend regular intervals of time in meditation to gain progress. However, we should also engage our intellect and always be the student.The revered thirteenth-century Tibetan master Sakya Pandita once said, "Seek learning even if you were to die tomorrow."Here is an excerpt from "Three Texts on Consciousness Only", Chapter 1: Demonstration of Consciousness Only. This will give you a taste of the depth and complexity of this work.... the ultimate reality that is revealed by emptiness (sunyata)and absence of self exists, does not exist, both exists and does notexist, and neither exists nor does not exist. It demolishes the processesof thought and language and is neither the same as dharmas,nor different from them, etc. It is the true principle of dharmas,hence it is called the "true nature of dharmas." It is called "space"because it is free of all impediments. It is called "cessation resultingfrom discrimination" because through the power of discriminationit ends various impurities and one understands thoroughly.Or, as a result of being revealed by the absence of conditions, it iscalled "cessation resulting from the absence of conditions." Feelingsof pleasure and pain are removed, so it is called "immovable."It is called "cessation of thought and feeling" (samjna-vedita-nirodha)because thought and feeling are not active. These five unconditioneddharmas are provisionally established on the basis of ultimate reality.But "ultimate reality" itself is merely a provisionally granted name.To refute the idea that it does not exist, it is said to exist.To refute the idea that it does exist, it is said to be empty.But it must not be thought to be empty and illusory, so it issaid to be real. Because this principle is not false or erroneous, it issaid to be the ultimate nature of everything. It is also called the"ultimate nature of everything" because it is not the same as thereal, eternal dharma called "ultimate nature of everything" apartfrom form, mind, etc., of other schools. Thus none of the aboveunconditioned dharmas really exists.Dharmas grasped by non-Buddhist schools and other schoolsof Buddhism do not really exist apart from mind and mentalactivities, because they are grasped in the same way that mind andmental activities are grasped by mind itself. The apprehensionthat grasps them does not have them as objects, because it grasps,like the apprehension that takes as an object this same intellect.Also, because mind and its activities arise in mutual dependence,they do not really exist, just as magical illusions do not. In order torefute the false attachment to a really existing realm exterior tomind and its activities, we teach that there is nothing butconsciousness (vijñaptimātratā). But if one believes that consciousnessonly really exists, this is no different from attachment to externalobjects, and it remains attachment to dharmas.This is one page from this 450 page book. Definitely not light reading, however from this one page you can perhaps obtain a glimpse of jnana's perception of the true nature of reality, dharmatā, suchness, thusness, or Tathatā.

Very intellectual very and in lightning!Definitely in advanced practitioner read!

The text gives and updated and readable translation of the the three Consciousness only classics, especially Xuan Zang's Cheng Weishi Lun. As it is meant to be an introduction to Buddhist scripture for religious followers rather than an academic translation researchers should not look for a critical annotation.

Good material it seems about the Vijnanavada. Still reading at this point.

I was excited when the book came, and when I unboxed it the cover was correct- it read "Three Texts on Consciousness Only." Unfortunately, the cover and contents of the book have been mismatched. I opened the book and the title page read "The Collection for the Propagation and Clarification of Buddhism Volume 2." The book is divided into many sections, none of which contain any material from "Three Texts on Consciousness Only." I found a pdf for the correct book and compared the contents to be sure; they are definitely mismatched. I leafed through the book to verify that not a single one of the "Texts on Consciousness Only" was present and unfortunately confirmed that this was the case. I am disappointed, to say the least. I was hoping to have a physical copy of the texts that I wanted, but I suppose my search for that will have to continue.

good !