Traverses on Less Trodden Path of Indian Philosophy and Religion

SR No.: 001577
Original Sutra Author: N/A
Author: Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad
Publication Year: 1991
Total Pages: 302
Language: English
Classification: Book_English & Philosophy
File Size: 20 MB

Page 146

14
CONCEPTION OF ALAYAVIJÑĀNA
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Conception of Alayavijñāna playes very important role in the evoloution the-Vijnanavāda Buddhism. Developed form of this conception is found in Lankavatārasutra, Mahāyānasūtrālank āra of Asanga and Vijña ptimātratāsiddhi of Vasubandhu. Asanga, clearly maintains that, the ground of this unreal phenomenal world is nothing but pure consciousness (citta) which is free from duality, indescribable and beyond determination of thought categories. This apparent phenomenal world is transformation of Vijñāna only.2 To explain this process of transformation, process of evolution of the phenomenal world, this conception of Alayavijñāna is introduced in Vijñānavāda texts,
Asanga states that pure citta or consciousness transcends everything but tainted with ignorance or on account of transcendental illusion becomes Alayavl jhana-a store-house of consciousness. Thus, Alayavijñāna is defiled aspect of the pure consciousness only. On account of avidya (ignorance) consciousness itself appears as subject-object duality and manifold world of phenomena,
Alaya, literally means store-house where all kinds of goods are kept in storage and vijana means consciousness, And it is-Alayavi jñāna's function to store up all the Vasanas (impressions) of one's thoughts, affections, desires and deeds. This Alayavijñana or all conserving mind is assumed to exist at the bottom of all the varieties of consciousness. Sthiramati commenting on Trimśika clarifies the significance of Alaya in three ways first of all it is called Alaya because it is a source place of all elements which are responsible for all kinds of suffering and defilement. Seeds of all elements are stored here. In the passage of time they come out of it taking different forms of consciousness. Secondly, from this Alaya only all elements are produced and thus they are connected with this Alaya as effect to cause. Thirdly, this Alaya is connected with all elements as cause to effect, The Alaya is a cause of all elements. There is a cause-effect relation between Alaya and elements.
1. Tattvam yat satatam dvayena rahitam bhränteśca sanniśrayaḥ, śakyam naivaca sarvathäbhilapitum yaccaprapañcātmakam. -Mahāyānasūtrālan kāra (MSA). X-13. Edited. S. Bagchi, Mithila Institute, Darbhanga, 1970.
2. Vijñānapariņāmo asau-Trimsika-1. Vijñaptimātratasiddhi.
3. Tatra sarvasankleśakadharmabijasthānatvāt ā!ayaḥ-Trimsikäbhāṣya, p. 10.
4. Aliyante upanibadhyante asmin sarvadharmāḥ kāryabhāvena ityalayaḥ. Ibid. p. 10. 5. Aliyate upanibadhyate kāraṇabhāvena sarvadharmeşu ityālayaḥ-Ibid. p. 10. T-18