Consciousness Only / Yogacara / Emptiness

A lot of what we seek as spiritual explorers can be satisfied with an understanding of the nature of consciousness. I gather that this is why we question the nature of mind and reality. We seek a level of understanding beyond the mundane. For many of us this becomes a thirst and hunger for esoteric knowledge or jnana (as it is known in Sanskrit).

One of the challenges to realize a deep understanding of the nature of consciousness is to heighten our awareness beyond our senses and beyond our mental and conceptual activity. This is required because reality can be treated as consciousness-only. Reality is perception and mental activity. Once we achieve an awareness not bound by perception and mental activity, we clearly see both the nature of reality and the nature of consciousness. To fully realize this nature we need jnana's perception.

In Tibetan Buddhism, jnana refers to pure awareness that is free of conceptual encumbrances. The Uttaratantra Shastra is a profound teaching on Buddha-nature attributed by the Tibetans to Maitreya, the future Buddha. To realize our Buddha-nature is to gain enlightenment and achieve awareness of the true nature of reality, or Tathatā.

• The Uttaratantra; A Treatise on Buddha-Essence
by Thrangu Rinpoche
Link: http://amzn.com/1877294292 )

From the Uttaratantra by Maitreya, a treatise on Buddha-Essence -

The Sangha - The Third Vajra Point - The Salutation

I bow down to those whose mind is no longer obscured,

the deeply realized who have jnana's perception,

awareness of the total purity present in limitless beings.

As the true nature of mind is lucid clarity,

they see the defilements to be without essence

and truly realize ultimate no-self -- 

peace within all beings. Thus they know

the all-pervading presence of perfect Buddhahood

in each and every one of them.

This salutation to the enlightened Sangha also reveals what might be called the web-like nature of universal love, "truly realize ultimate no-self peace within all beings." It is wonderful how the text provides a definition of unconditional love.

I have studied the nature of mind, consciousness, compassion, love and emptiness since I was a teenager. However, my milestone achievement was when I took the empowerment for the Progressive Stages of Mediation on Emptiness from Khenpo Tsultrum Gyamtso Rinpoche at KTD Monastery in Woodstock, NY. This is in my experience the most profound path of wisdom leading directly to peace, love, happiness and enlightenment.

• Progressive Stages of Meditation on Emptiness 
  by Khenpo Tsultrim Gyamtso
  (Link: http://amzn.com/1877294012) 

In this teaching Khenpo Tsultrim Gyamtso Rinpoche presents the main schools of Buddhist philosophy with their progressively more subtle and refined views of reality. However, it is not just a teaching on the view but a presentation providing the student the means to realize it through meditation practice. The idea of a series of meditation practices on a particular aspect of the Buddha's teachings is that by beginning with one's first rather coarse commonsense understanding, one progresses through increasingly subtle and more refined stages until one arrives at complete and perfect understanding. Each stage in the process prepares the mind for the next in so far as each step is fully integrated into one's understanding through the meditation process.

Here is another book that is worthy of investigation, but only for the truly dedicated:

• Three Texts on Consciousness Only
  by Vasubandhu
  (Link: http://amzn.com/1886439044)

The 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.

In Progressive Stages of Meditation on Emptiness Stage 5, Emptiness-Of-Other (Shengtong Approach) is the same as the Yogacara Mind-Only school as explained in Three Texts on Consciousness Only. In this way, a study of both texts take the seeker on a deep dive into the heart of the Buddhist understanding of the nature of consciousness and the nature of reality.

Please keep in mind that ultimately, it is our attainment of a direct experience of emptiness 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.

Here is an excerpt from Three Texts on Consciousness Only, Chapter 1: Demonstration of Consciousness Only.

... 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.

Thusly and Lovingly,

http://www.Karmatetra.com 

Store Consciousness, Thirty Verses of Vasubandhu and Triacon

This is a brief talk about Store Consciousness. 

Vasubandhu was the founder of the Yogacara (Mind Only) school of Buddhism.  It is Vasubandhu that introduced the concept of Store Consciousness. He was a brilliant logician and philosopher. He was the author of many profound teachings. 

Vasubandhu (image from Wikipedia)

Vasubandhu was the author of a wonderful, short document which we refer to as The Thirty Verses of Vasubandhu (Tri sikavijñaptikarika ). A version of this document which is translated by the famous modern-day Vietnamese Buddhist monk Thich Nhat Hanh can be found at: http://pvom.org/  This is the Plum Village Online Monastery website, which is founded by Thich Nhat Hanh. 

I am quite thrilled about finding The Thirty Verses of Vasubandhu translated by Thich Nhat Hanh online. Turns out that there are very few Buddhist teachings that include the number thirty (30).  I know this because I have searched extensively.  I performed this search because of my fascination with the Triacon which has thirty (30) faces!  Now I can make a Triacon that has each individual verse of the The Thirty Verses of Vasubandhu inscribed on each face of the Triacon.

Thirty Transcendent Virtues
by Thomas J. Greenbaum
Fused glass Triacontahedron

Also, check out the video: http://vimeo.com/29003349 This is the third Dharma talk offered by Thich Nhat Hanh in the Together We Are One Retreat at Deer Park Monastery on the North American Tour, given on Friday, September 9th, 2011. Thich Nhat Hanh talks about store consciousness and mind consciousness, and specifically how they relate to the Four Noble Truths: 1) suffering, 2) the making of suffering, 3) it is possible to transform suffering into happiness, 4) the path to happiness. It is a long video, but at about 33 minutes Thich Nhat Hanh talks specifically about Store Consciousness.

Here is additional information on Store Consciousness (from Wikipedia):

Eighth consciousness : "store consciousness" (Tibetan: kun-gzhi rnam-shes; Sanskrit: ālāyavijñāna); " The seed consciousness (bi^ja-vijn~a^na); "the consciousness which is the basis of the other seven. The seven prior consciousnesses are based and founded upon the eighth. It is the aggregate which administers and yields rebirth; this idea may in some respects be compared to the usage of the word "citta" in the agamas; see below. In the early texts the sankhara-khandha plays some of the roles ascribed to the store-house consciousness by later Yogacara thinkers.

Store-house consciousness accumulates all potential energy for the aggregate of the 'bodymind' (Sanskrit: namarupa), the mental (nama) and physical (rupa) manifestation of one's existence, and supplies the substance to all existences. It also receives impressions from all functions of the other consciousnesses and retains them as potential energy for their further manifestations and activities. Since it serves as the basis for the production of the other seven consciousnesses (called the "evolving" or "transforming" consciousnesses), it is also known as the base consciousness (mūla-vijñāna) or causal consciousness. Since it serves as

the container for all experiential impressions (termed metaphorically as bija or "seeds"), it is also called the seed consciousness or container consciousness.

It is my wish that the reader research this topic thoroughly and contemplate these philosophical concepts during meditation. My experience is that great benefits will result.