Xuanzang (602–664) is famous for his legendary life, his important translation works, and also his
Discourse on the Realisation of Consciousness-Only (
Vijñapti-mātratā-siddhi, 成唯識論). This text, which is considered as a synthesis of
Yogācāra thought, has been diversely interpreted by modern scholars
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Xuanzang (602–664) is famous for his legendary life, his important translation works, and also his
Discourse on the Realisation of Consciousness-Only (
Vijñapti-mātratā-siddhi, 成唯識論). This text, which is considered as a synthesis of
Yogācāra thought, has been diversely interpreted by modern scholars and is still discussed, in particular about the status of external things. Nevertheless, this issue seems to be of little interest for
Yogācāra thinkers compared to other topics such as the Noble Path, or else the three types of wisdom (
trividhā prajñā, 三慧): learning (
śruta, 聞), reasoning (
cintā, 思), and cultivating (
bhāvanā, 修). As emphasized in recent research, this topic represents a major issue for Buddhist practitioners. In an attempt to analyse it in Xuanzang’s
Discourse, and more generally in
Yogācāra thought, this paper will first discuss Asaṅga’s and Vasubandhu’s thought on the three types of wisdom. Secondly, since it is important to replace the three types of wisdom in the general argumentation of Xuanzang’s
Discourse, we will present the structure of his text which is modelled on a “path” leading progressively to Supreme Awakening. Then, we will present the main elements of the Noble Path and situate the three types of wisdom into it. Finally, we will explain that Xuanzang follows Asaṅga’s and Vasubandhu’s conceptions and eventually confirm the importance of the three types of wisdom in
Yogācāra thought.
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