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Ālaya-vijñāna

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ÄlayavijñÅna

Affiliation

Dr C. D. Sebastian

Associate Professor of Indian Philosophy

Department of Humanities and Social Sciences

Indian Institute of Technology Bombay

Mumbai – 400076

[email protected]

Synonyms: Älaya, sarvab≠jaka, storehouse consciousness, substratum consciousness, basis

consciousness

Definition: The theory of ÄlayavijnÅna was elaborated by the YogÅcÅra school of

MahÅyÅna Buddhism in India. ÄlayavijñÅna (‘storehouse consciousness’) is a receptacle

where the various dispositions of the future determinations are stored. According to the

YogÅcÅra, the ‘seeds’ deposited here provide the connection between the past, present and

future of a subjective personality and its experiences.

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Main Text

Introduction

The word ‘Ålaya’ means ‘ abode’ or ‘house’, and it implies, in the theory of ÅlayavijñÅna, a

‘source’ in the sense of ‘location’ (sthÅna). The term ‘vijñÅna’, as it is in the entire Buddhist

corpus, means ‘consciousness.’ (In Buddhism, vijñÅna (CROSS REFERNCE: VijñÅna)

corresponds to the resulting activity when the mental and physical organs come into contact

with external objects, and the input derived from such contact is associated, recognized and

subsequently acted upon.) Thus, ÅlayavijñÅna would mean ‘the storehouse consciousness.’ It

is also translated as ‘base consciousness,’ ‘basis consciousness,’ ‘home consciousness’ and

‘substratum consciousnesses’ (2). In early Buddhism, a theory of six consciousnesses (of five

sense organs and mind) was put forward. The YogÅcÅra school of Buddhism (CROSS

REFERENCE: YogÅcÅra), especially in the works of AsaÙga and Vasubandhu, added two

more to the list, namely ÅlayavijñÅna and manovijñÅna (or kli„Êamanas), extending the items

in the list into eight (3). It is in ÅlayavijñÅna that the fruits of actions are stored, and then

matured. ÄlayavijñÅna is the substratum of all latencies. It is called storehouse (Ålaya) as it is

the repository where the kÅrmic impressions (vÅsanÅ), good, bad, or indifferent, are

contained. It is an incessantly present substratum that provides a mechanism for the

conservation and creation/activation of the latencies which determine the future experiences

of a sentient being. Thus, this is an Ålaya (basis) and b≠ja or b≠jaka (seed) of all. It is in this

repository the seeds of future determinations stay on; hence, it is called as ‘repository of

impressions’ (4).

Origin and Development

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The origin or even the first occurrence of the term ÅlayavijñÅna is unclear. “The term

ÅlayavijñÅna is so distinctly (of the) YogÅcÅra” (5) tradition of AsaÙga and Vasubandhu,

which the later VijñÅnavÅdins like DignÅga (CROSS REFERNCE: DignÅga) and Dharmak≠rti

(CROSS REFRENCE: Dharmak≠rti) discarded (6). The early development of ÅlayavijñÅna, in

all probability, must have been a gradual integration of saÚsÅric facets of vijñÅna found in

the early sâtras of Buddhism which the Äbhidharmika (CROSS REFERENCES:

Abhidhamma, Abhidharma) philosophers expanded. It is only in the light of the

Äbhidharmika background that one can understand the development of the concept of

ÅlayavijñÅna: questions about latent dispositions, the karmic residues and their potentiality,

and the gradual progress to liberation. However, so far as the YogÅcÅra- VijñÅnavÅda system

is concerned (and it is in this system that the theory is fully developed), AsaÙga is credited to

have given a methodical presentation of this conception. The beginning of ÅlayavijñÅna

theory, and the YogÅcÅra school itself as a whole, might be connected with

YogÅcÅrabhâmi±Åstra attributed to AsaÙga. Some scholars opine that, most probably, parts of

the YogÅcÅrabhâmi±Åstra predate the SaÚdhinirmocana Sâtra (7). In the Saptada±abhâmika

(the main section) of YogÅcÅrabhâmi±Åstra the term ÅlayavijñÅna seems to have been first

used. Here ÅlayavijñÅna is used as a kind of basal consciousness or seed which endures

successively in the sense faculties, from where the all other cognitive activities emerge which

is called pravŸtti vijñÅna.

In the initial period of the development of the concept of ÅlayavijñÅna, it was intimately

associated with bodily existence. This must be because there was an Äbhidharmika analysis

that vijñÅna in sentient beings appropriating the body, where the body is conceived as the

carrier of the seeds. Here, ÅlayavijñÅna is the receptacle of the seeds, and it is not yet a

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distinct vijñÅna. The SaÚdhinirmocanasâtra appends drastically to ÅlayavijñÅna’s

physiological dimensions, mentioned just now, the psychological character, based on vÅsanÅ

(accumulated predispositions or impressions of karma). Here ÅlayavijñÅna becomes the

supporter or basis of the six cognitive awareness (of the five sense and mind). In the fifth

chapter of the SaÚdhinirmocanasâtra, ÅlayavijñÅna is described as the consciousness of all

seeds (sarvab≠jakam cittam). The text connects ÅlayavijñÅna with karmic and other affective

impressions of the previous births referred to as b≠ja and vÅsanÅ. ÄlayavijñÅna finds its

support in material sense faculties, and enforced by predispositions (b≠ja and vÅsanÅ), and its

‘grows, develops and increases.’ Thus, the dynamic of ÅlavijñÅna is anchored on

physiological and psychological dispositions (saÚskÅra) of the past births.

The entire Buddhist tradition is committed to the theory of non-self (anattÅ, anÅtman or

nairÅtmya) which rejects the permanent substance (or enduring entity). The theory of non-self

needed a coherent rationalization to explain the transmigration of the subjective personality.

It was AsaÙga who logically proposed the conception of ÅlayavijñÅna, which explained the

phenomenal world and the cycle of birth and rebirth, by holding on to the anÅtman doctrine.

AsaÙga expounded of the theory of ÅlayavijñÅna by elaborating on the fifth skandha, namely,

vijñÅna. According to AsaÙga, vijñÅna has further layers: citta, manas and vijñÅna (while

these three are considered synonymous particularly by Vasubandhu in his Trim±ikÅ). In his

MahÅyÅnasaÚgraha, AsaÙga presented the conception of ÅlayavijñÅna, which was later

systematized by Vasubandhu, the greatest YogÅcÅrin, in his VijñaptimÅtratÅsiddhi (the

Vim±atikÅ and the Trim±ikÅ). Later, DharmapÅla in his VijñaptimÅtratÅsiddhi±Åstra gave

further elucidation of ÅlayavijñÅna.

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Vasubandhu’s notion of ÅlavijñÅna is different from that found in the LanÅvatÅrasâtra. The

LankÅvatÅrasâtra assumes ÅlayavijñÅna to be the eighth consciousness. According to the

LankÅvatÅrasâtra, the vijñÅna (consciousness) has eightfold facets or eight types (a„Êa-

lak„aœa vijñÅna): they are the five sensory consciousness (of the five senses: i. cak„urvijñÅna

- the eye consciousness, ii. ±rotravijñÅna – the ear consciousness, iii. ghrÅœavijñÅna –the nose

consciousness, iv. jihvÅvijñÅna – the tongue consciousness, and v. kÅyavijñÅna – the body

consciousness or spar±avijñÅna – the touch consciousness), mental consciousness

(manovijñÅna), defiled or tainted consciousness (kli„Êamanas) and the storehouse

consciousness (ÅlayavijñÅna) (8). ÄlayavijnÅna is the eighth. In that sense, it gives an

impression that it appears a totally distinct category. On the other hand, Vasubandhu does not

refer to ÅlayavijñÅna as the eighth consciousness. Sthiramati, a commentator of Vasubandhu

and some Chinese commentators constantly refer to it as the eighth consciousness (9).

Following the LankÅvatÅrasâtra and the Chinese interpretation/s, some modern western

scholars consider ÅlayavijñÅna as the eighth consciousness. ÄlayavijñÅna is an uninterrupted

stream of consciousness which is not at all affected by egoistic emotions (as in manovijñÅna

which is the kli„Êamanas) and dogmatic grasping characteristic (of pravŸittivijñÅna), which

are the next two modifications of the consciousness (vijñÅna).

Three Stages of VijñÅnas

According to the YogÅcÅra-VinjñÅnavÅda system the only existent is vijñÅna (consciousness).

If there is only vijñÅna that exists, then to account for empirical experience of plurality,

different kinds of vijñÅnas need to be accepted. The YogÅcÅra, thus, accepts three kinds of

vijñÅnas, though the evolutes of vijñÅna are infinite (10). They are ÅlayavijñÅna, manovijñÅna

and pravŸttivijnÅna, which are the three stages of the evolution of the vijñÅna. ÄlayavijñÅna is

5
the storehouse consciousness, which is the first and most fundamental. The second stage is

manovijñÅna (also called as kli„Êa manas or kli„Êa mano-vijñÅna) which is a defiled

consciousness. According to Vasubandhu’s VijñaptimÅtratÅsiddhi, it is kli„ta or defiled,

because there is a beginning of objectification of the consciousness here, and a false notion of

an ego emerges. The third stage of evolution is pravŸttivijñÅna where there is a determination

or awareness of the object (objective world or phenomena). This is the consciousness which

matters in empirical discourse, and that which is empirically known. These three are not

distinct and static kinds, but different facets of the evolution of the same vijñÅna. VijñÅna

diversifies, and these three are different stages of that diversification. The differentiation is

only just that of the degree of self- determination.

ÄlayavijñÅna is the first stage in the evolution of the vijñÅna. The second is mano-vijñÅna

which is also called kli„ta manas or kli„Êa-mano-vijñÅna. The role of this consciousness in the

evolutionary process is, to a certain extent, ambiguous in the YogÅcÅra literature. There are

different accounts of manas given in the VijñaptimÅtratÅsiddhi, and it is referred to as kli„ta-

manas (or defiled mind). The concept of manas in manovijñÅna mentioned here is not the

same manas (mind), the sixth of the sense organs. The manas here stands for the process of

manana (intellection or egocentric mental operation). When this manas functions, there is a

false notion of ‘ego’ getting developed in the consciousness (they are four in number:

ÅtmadŸ„ti, Åtmamoha, ÅtmamÅna and Åtmaprema). Manas is understood here more as

concerned with the projection of the ‘ego’ which arises out of ignorance. Manas is not an

independent consciousness, but dependent on ÅlayavijñÅna which supplies the content to it;

and its activity is directed towards the actualization of the latent forces embedded in

ÅlayavijñÅna.

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PravŸtti-vijñÅna is the third stage of evolution of the vijñÅna and the determinate awareness

of the object takes place here. This is the only consciousness which is relevant to empirical

discourse; and this is phenomenally known. This vijñÅna constitutes the phenomenal

interactions, and it is not a unison, but a group, where the six consciousness or six vi„aya

vijñÅnas (of the senses and the mind) are grouped together because of their common

empirical nature which provide with empirical data. According to the VijñaptimÅtratÅsiddhi,

all these six vi„aya vijñÅnas arise out of Ålayaviñana due to their seeds remaining and

maturing therein, so as to create the illusion of objective world. In other words, as in

Vasubandhu’s Trim±ikÅ (kÅrikÅ : 2-8), ÅlayavijñÅna is the storehouse from where all other

vijñÅnas evolve, first manovijñÅna (also called as kli„Êa-manas or kli„Êa-mano-vijñÅna) , and

then pravŸttivijñÅnas. All these pravŸttivijñÅnas appear on the basis of an Ålaya (storehouse or

basis) which is called as vipÅka (resultant, or maturation). The conception of ÅlayavijñÅna

along with manovijñÅna (whose primary task seems to be the ego-function) and the six

empirical consciousness, made up the eight –fold consciousness of the YogÅcÅra (11).

ÄlayavijñÅna

ÄlayavijñÅna is called the storehouse consciousness or Ålaya because it is here all the seeds

(b≠ja) of karmic impressions (vÅsanÅ) are stored. VÅsanÅ is to be understood as motive forces

or latencies governing the evolutionary progression of the vijñÅna (≠±yate vÅsanÅvidbhiæ

±aktirâpÅ hi vÅsanÅ). VÅsanÅ is not an object of knowledge, but its presupposition, and the

force on the part of the consciousness to create an ‘other.’ Sthiramati explains the import of

Ålaya in three different ways (12): firstly, Ålaya means the place for all seeds/elements which

are responsible for kle±as (defilements). The seeds of such kel±as are stored here, and when

the ripe-time arrives, they come out of it, taking different forms of consciousness; secondly, it

7
is called ÅlayavijñÅna, because from this storehouse the phenomenal world are produced; and

thirdly, this Ålaya is the cause of all elements, which would imply that there is the cause-

effect relation between them.

The Ålaya must be a vijñÅna (consciousness), which is the basis for mental processes, not the

corporeal body. Here the consciousness brings together the past and future, that is, from the

past residues, the future is created. Hence, this vijñÅna is ÅlayavjñÅna, sarvab≠jaka and

vipÅka. According to the MahÅyÅna Abhidharmasâtra and the MahÅyÅnasaÚgraha,

ÅlayavijñÅna has two functions: firstly, it stores up the impressions of past vijñÅnas; and

secondly, it gives rise to future vijñÅnas by maturing the impressions. Thus, this is the

repository of all seeds (sarva-b≠jakam) and also the maturing storehouse for future vijñÅnas

(vipÅka). The accumulation of the seeds in the ÅlayavijñÅna is called as ‘causal change’ (hetu-

pariœÅma) and their subsequent actualization is called ‘effect change’ (phala-pariœÅma).

Hetu-pariρma is development and maturation, whereas phala-pariρma is the emergence of

the effects.

ÄlayavijñÅna is called vipÅka, sarvab≠jaka, or even as b≠ja: In Vasubadhu’s Trim±ikÅ it is

seen that the ÅlayavijñÅna has the characteristics of maturation (vipÅka) and all-germination

or source of all seeds (sarva-b≠jaka). ÄlayavijñÅna is the receptacle or repository where all

the past karmic influences are deposited in forms of impressions (vÅsanÅ), which become the

source or seed of all future latencies or activities, and hence it is called sarva-b≠jaka. It is

called vipÅka, because this is the basis where the effects of all the past karmas are stored, and

from which the future gets determined. ÄlayavijñÅna is called seed (b≠ja) of all phenomena.

It is that repository in which the seed of all elements of phenomenal existence reside. All

types of dualities and thought-constructions are products of ÅlayavijñÅna.

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Vasubandhu explains the relation between vÅsanÅ and ÅlayavijñÅna. There are two kinds of

vÅsanÅ: vipÅka-vÅsanÅ and niæ„yanda-vÅsanÅ. VipÅkavÅsanÅ retains the cycle of birth and

rebirth, while niæ„yandavÅsanÅ provides the content of each existence (birth). VipÅkavÅsanÅ

keeps the continuity of subjective personality through consecutive births. When the residues

of the previous birth come to an end, death occurs, and then vipÅka-vÅsanÅ activates the

ÅlayavijñÅna into a new flow which begins the next birth of the subjective personality.

Niæ„yanda-vÅsanÅ is the maturing (and fructifying) of the present experiences due to which

other vijñÅnas advance out of the ÅlayavijñÅna, the first being the kli„tamanas (manovijñÅna)

and the diverse pravŸttivijñÅnas. ManovijñÅna provides only niæ„yanda vÅsanÅ, while

pravŸttivijñÅnas (being the conscious experiences proper) deposit both vipÅka and niæ„yanda

vÅsanÅs (13).

The ÅlayavijñÅna has a content. But the content cannot be empirical as ÅlayavijñÅna is not

empirical. It is an indeterminate content, but there is some sort of objectivity which is

undifferentiated into exact forms. The ÅlayavijñÅna is not pure in that sense, as there is

already an implicit duality of subject and object, though undifferentiated. The course of

divergence of consciousness into subject and object is underlying here already, as

ÅlayavijñÅna functions in dar±anabhÅga (vijñÅna internally appearing as the components of a

subjective personality) and nimittabhÅga (vijñÅna externally conscious of the undifferentiated

objectivity) (14; 15).

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The evolutionary process of the vijñÅna is like this: There is only consciousness (vijñÅna).

This vijñÅna undergoes evolution (vijñÅna-pariœÅma) due to ignorance. In the evolution,

vijñÅña undergoes three stages of modification like: (i) the resultant or maturation (vipÅka),

(ii) egocentric mental operation or intellection (manana) and (iii) the consciousness of

external objects (vi„aya-vijñapti). ÄlayavijñÅna (storehouse consciousness) is the first in the

evolution of consciousness. As stated above, ÅlayavijñÅna is called vipÅka or resultant or

maturation, because it is the resultant where the stored seeds (b≠ja) of impressions or

dispositions (vÅsanÅ) get matured (paripÅka). The second modification of vijñÅna is manas

(mind) which is termed as mano-vijñÅna (mind consciousness). In this stage there is a false

belief in ‘self’ and ego. The third modification is the consciousness of the external objects,

where one finds the subject-object duality. This subject-object discrimination is caused by the

factors in the ÅlayavijñÅna. In this stage real external objects are falsely imagined

(parikalpita). There is neither ‘self’ nor the ‘object’, but consciousness appears to be as

subject and object, where their existence is mutually dependent (paratantra). This

differentiation also vanishes when perfect knowledge is attained, where consciousness only

exists as pure without any subject-object duality, which the YogÅcÅra calls as parini„panna.

In the Trim±ikÅ, Vasubandhu says that the false belief in self (Åtman) and real elements

(dharmÅh) is due to the evolution of consciousness (16). Vasubandhu takes vipÅka, manana,

and vijñapti as three different kinds of functions, and not characteristics, of vijñÅna. Here he

considers vijñÅna itself as a function, and by this avoids any form of substantialist position in

relation to consciousness (17).

ÄlayavijñÅna and ıraya

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The term ‘űraya’ in YogÅcÅra-VijñÅnavÅda school, which could be translated as ‘support’

or even ‘basis’ and ‘substratum’ has much to do with the conception of ÅlayavijñÅna. The

conception of űraya gets an elucidation in MahÅyÅnasâtralankÅra. There are different

meanings in which űraya is used in the MahÅyÅnasâtralamkÅra, and one of them, probably

the most important one, is in the sense of ÅlayavijñÅna, when the text speaks of

űrayaparÅvŸtti. In Vasubandhu’s Trim±ikÅ as well, the term űraya is used in the sense of

ÅlayavijñÅna, and here it has the characteristics of vipÅka (maturation) and sarvab≠jaka (all-

germination or all-seed) mentioned earlier. Here űraya and Ålaya have quite similar

meaning: on the one hand it is the receptacle where all vÅsanÅ (impressions/dispositions) of

the past influences are stored up; and on the other, it is the source of all future determinations,

or in other words, the seed of all future activities. Thus, Ålaya is űraya. Here, the corporeal

body, which is perishable and unconscious, has nothing to do with Ålaya as it is not fitted to

create the basis for mental process. Älaya or űraya must be a vijñÅna (consciousness).

Therefore, the text refers to űraya as ÅlayavijñÅna.

In ÄlayavijñÅna is the support (űraya) of entire phenomenal world where the subject-object

duality appears. ıraya is the ultimate basis of all existences, both the inner and outer world,

and it is at the deepest level of every consciousness. When this basis is obliterated, vijñÅna

becomes amala vijñÅna (pure consciousness), and the ordinary life is transformed into

dharmadhÅtu, the pure realm of dharma. This is called űrayaparÅvŸtti or fundamental

transformation, which is a model of full enlightenment in classical YogÅcÅra texts.

ırayaparÅvŸtti is the disappearance of the unreal object, where there is no subject-object

duality, and the realization of TathatÅ which is nothing but liberation (űrayasya parÅvŸttir

mok„o’ sau kÅmacÅrataæ). SaÚsÅra is nothing but an imagination of empirical forms by

forgetting the essential nature of consciousness, a subject-object-less-ness of its nature. When

11
unreality of object is realized, the subject dimension also disappears; and consciousness

remains in consciousness itself (cittasya citte sthÅnÅt). Consequently, when the imaginary

phenomena are ceased, and realizing that all this is only imagination, one attains bodhi or

enlightenment (pa±yatÅm kalpanÅmÅtram sarvam etad yathoditam akalpabodhisattvÅnÅm

prÅptÅ bodhir nirâpyate). In the MahÅyÅnasâtralamkÅra and its commentary describe

Buddhahood as űrayaparÅvŸtti (18).

ÄlayavijñÅna is one of the central doctrines of YogÅcÅra school of Buddhism. The doctrine is

a theory which accounts for the formation of mental images without dependence on external

objects. The ÅlayavijñÅna is a defiled form of consciousness, and it is personal, individual,

ever-changing but at the same time it gives a personal identity, which will explain the karmic

residues and birth (19). In the YogÅcÅra view, ÅlayavijñÅna is closely associated with

conditions that shape our phenomenal world, and, as such, it is considered both as the root of

all defilements (samkle±amâla) and the constituent of all karmic formations. Hence,

ÅlayavijñÅna which is the űrya (support) of all karmic formations need to be abandoned by a

gradual transformation of this support-base, and this transformation is called űrayaparÅvŸtti.

According to ParamÅrtha, the sixth century Indian translator in China, when ÅlayavijñÅna gets

eliminated in űrayaparÅvŸtti, what remains is an undefiled (pure) consciousness

(amalavijñÅna).

ÄlayavijñÅna and TathÅgatagarbha

In the works of AsaÙga and Vasubandhu, ÅlavijñÅna is not conceived as a universal

underlying entity (essence), but it is a stratum present in the individuals depending on their

spiritual aptness. It is not a universal permanent consciousness, but a storehouse

12
consciousness which is the receptacle of the karmic residuals. This storehouse can have a

complete cessation of the repositories. This conception of ÅlayvijñÅna is in contrast with the

conception of ÅlayavijñÅna in the LankÅvatÅrasâtra, where the ÅlayavijñÅna has a lasting

essence like that of TathÅgatagarbha (CROSS REFRENCE: TathÅgatagarbha) (Tathāgata-

garbha is an important Mahāyāna principle or doctrine which explains that all living beings

possess the essence (garbha) of Buddha. Tathāgata-garbha is translated as ‘Buddha-matrix’,

‘essence of Buddha’ and ‘Buddha-nature’). In the LankÅvatÅrasâtra it is pure consciousness

by its very nature and the abode of TathÅgatagarbha. The LankÅvatÅrasâtra makes an

explicit joining together of ÅlayavijñÅna and TathÅgatagarbha. In the LankÅvatÅrasâtra,

TathÅgatagarbha gets a more exact determination as the grounding principle of human

consciousness through the ÅlayavijñÅna. As stated above, according to the LankÅvatÅrasâtra,

there are eightfold consciousness and ÅlayavijñÅna is the eighth. In the recurrent image of the

LankÅvatÅrasâtra, the first seven fold modifications of vijñÅna would get dissolved like the

waves of the ocean, and what would remain only an absolute consciousness (like the peaceful

ocean) which is ÅlayavijñÅna (20). This affirmation of the ÅlayavijñÅna as the conscious

modality of TathatÅ (Such-ness, That-ness, or Thus-ness implying the real nature of things as

it is), and thereby equating the TathÅgatagarbha with ÅlavijñÅna in LankÅvatÅrasâtra, is in

conformity neither with the teaching of Vasubandhu nor with RatnagotravbhÅgo

MahÅyÅnottratantra ÷Åstra (which is the foremost treatise on TathÅgatagarbha) (21).

ÄlayavijñÅna and Ätman

The YogÅcÅra notion of ÅlayavijñÅna was relentlessly attacked by other Buddhist schools

denouncing it, as they presumed it was something akin to the notion of Åtman. The two

preferred metaphors used in YogÅcÅra literature for ÅlayavijñÅna to explicate its real nature

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are: like waves in the stream (jalÅnÅm taraÙgavat) and seedbed or all-seeds (sarva-b≠jaka).

Like a stream supports the waves, ÅlavijñÅna supports the arising of all other vijñÅnas. It is

also like the seedbed or storehouse of seeds. It is here that the seeds of past karmic

dispositions (vÅsanÅs) get germinated and matured, and from where future experiences occur.

The seeds are not permanent, but they are momentary and a series within the Ålaya until their

fructification. Thus, ÅlavijñÅna is neither an agent nor an ‘Åtman in disguise.’ It is not a

singular entity, but only receptacle of future determinations (22). The manovijñÅna and

pravŸttivijñÅnas appear on the basis of, as well as due to, ÅlayavijñÅna. The other terms, in

order to avoid the misunderstanding of the Ålaya as Åtman-like substance, used for

ÅlayavijñÅna in the YogÅcÅra literature were vijñÅna-santÅna and citta-santÅna.

Älaya and PrakŸti

Some modern scholars of Buddhism have drawn some sort of similarity and dissimilarity

between the concepts of ÅlayavijñÅna and PrakŸti of SÅÙkhya system (23). According to both

these systems, there is an evolution taking place: for the YogÅcÅra it is from Ålaya and for

SÅÙkhya it is from/of PrakŸti. Both these systems term their source as sarvab≠jaka. The

differences between them are: Ålaya is conscious whereas PrakŸti is not conscious (matter);

Ålaya is conditioned and not ultimate, whereas PrakŸti is unconditioned and eternal.

ÄlayavijñÅna is conditioned and it is incessantly refilled by recent vÅsanÅs. When the vÅsanÅs

cease, ÅlayavijñÅna will become pure consciousness (amala vijñÅna). In his

VijñaptimÅtratÅsiddhi, Vasubandhu speaks first about vipÅka, then identifies this vipÅka with

Ålaya. He does not give any metaphysical status to Ålaya. He gives the impression that Ålaya

is an ongoing process of consciousness which is the result of many factors which are bedded

in the Ålaya in the form of vÅsanÅs. It is only a receptacle of all latencies. Thus, Vasubandhu

14
does not even suggest any likelihood to consider the notion of Ålaya as a primordial source

like PrakŸt (24).

Cross References: AsaÙga, Dharmak≠rti, DignÅga, YogÅcÅra, VijñÅnavÅda, TathÅgatagarbha,

VijñÅna

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18

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