Three Texts on Consciousness Only (BDK English Tripitaka)

Description

This volume comprises three important texts of the Yogacara school. Demonstration of Consciousness Only is a translation of Vasubandhu's "Thirty Verses" plus the interpretation of Dharmapala as the ultimately correct view of the text, with the supplementation of two or three divergent interpretations. It is an attempt to answer the question of the mechanism and nature of ignorance by demonstrating that seemingly real external objects of perception and the equally seemingly real self who perceives these things are mental fabrications that do not exist apart from consciousness itself. Thirty Verses on Consciousness Only is the short verse work by Bodhisattva Vasubandhu that propounds the idea that nothing exists except consciousness or mind, and that all things believed ty the ordinary person to be objective realities outside mind are in reality mere mental constructs. The Treatise in Twenty Verses on Consciousness Only is a companion piece to the Thirty Verses . It is a series of hypothetical objections by possible opponents with replies by Vasubandhu. The objections of opponent takes the realistic, no-nonsense position that the things seen, heard, smelled, etc., are real things that exist in the world outside the mind. The opponent typically offers an argument as to why it cannot be possible for perceived objects to be merely mental constructs. Vasubandhu counters each argument, explaining why the realistic argument is faulty, and why objects of perception cannot rationally be considered to exist apart from consciousness. Review: Worthy of Investigation for the Truly Dedicated - 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 not exist, and neither exists nor does not exist. It demolishes the processes of 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 resulting from discrimination" because through the power of discrimination it ends various impurities and one understands thoroughly. Or, as a result of being revealed by the absence of conditions, it is called "cessation resulting from the absence of conditions." Feelings of 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 unconditioned dharmas 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 is said to be real. Because this principle is not false or erroneous, it is said to be the ultimate nature of everything. It is also called the "ultimate nature of everything" because it is not the same as the real, eternal dharma called "ultimate nature of everything" apart from form, mind, etc., of other schools. Thus none of the above unconditioned dharmas really exists. Dharmas grasped by non-Buddhist schools and other schools of Buddhism do not really exist apart from mind and mental activities, because they are grasped in the same way that mind and mental activities are grasped by mind itself. The apprehension that 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 to refute the false attachment to a really existing realm exterior to mind and its activities, we teach that there is nothing but consciousness (vijñaptimātratā). But if one believes that consciousness only really exists, this is no different from attachment to external objects, 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. Review: HUM - Very intellectual very and in lightning!Definitely in advanced practitioner read!