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Exposition of Scripture Toh 3671 — The Tengyur Treatise Collection
Context
The Tengyur collection (Bstan ’gyur), also known as the Tibetan Treatise Collection, is a compilation of treatises, commentaries, and doctrinal materials translated into Tibetan from source languages such as Sanskrit and Chinese. This collection was compiled during the eighth and ninth centuries CE under the direction of great Buddhist scholars in Tibet, with the aim of disseminating and preserving the profound Mahayana teachings within the Northern Tibetan tradition.
Scripture Toh 3671 belongs to this collection and presents important explanations concerning the fundamental elements of the Buddha’s teachings. Although its title has not been specifically identified, based on its position and the context of the Tengyur, this scripture belongs to the corpus of treatises explaining the nature of phenomena, consciousness, or the transcendent qualities found in Mahayana Buddhism. The existence of this scripture attests to the richness of the Northern Tibetan tradition in recording and transmitting the Dharma.
Main Content
The scriptural treatises in the Tengyur, including Toh 3671, commonly focus on explaining the realizations of the Dharma from the perspectives of consciousness and the nature of phenomena. The Mahayana—Northern Tibetan tradition emphasizes that all phenomena in the universe, from insentient matter to intentional states of consciousness, conform to transcendent principles known as dharma (the nature of phenomena).
Within Mahayana, especially according to Yogācāra and Madhyamaka—the core traditions of Northern Tibetan Buddhism—all things lack an independent self-nature (anātman) and arise through dependent origination (pratītyasamutpāda). The commentaries associated with Scripture Toh 3671 may explore deeply how consciousness (ciddhātu) and phenomena (dharmadharmatā) interact to constitute our experience.
According to this tradition, practice aimed at attaining bodhi consists not only in eliminating subtle desires, but also in profoundly realizing the empty nature (śūnyatā) of all dharmas, while at the same time cultivating all-pervasive compassion (*
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