Sambodhi 1984 Vol 13 and 14

Author(s): Dalsukh Malvania, Ramesh S Betai, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 33

Conception of Mayi (illusion) in tanga', Vijitänavada Buddhism
Ollut1311129
is achieved, it dominates the whole field of our existence and experiences as an irresistable, inexhaustible and undefinable power. Owing to this illusion, only the Absolute non dual pure consciousness appears to have been divided a d limited to finite existences.
Asanga advocates the Vijñānapariņāmavāda. He thinks that the phenomenal world is transformation of the pure--consciousness only. The absolute (pure consciousness) transcends everything, but painted with ignorance, it manifests itself as subject -object quality. 2° He analyses this entire process of phenomenalisation of pure consciousness, which is on account of ignorance, in the following manner. First of all, owing to the influence of powerful illusion or ignorance it manifests itself as Alayavijñana a stone-- house of creative consciousness. It is the first product of pariņāma, out of pure consciousness which is also known as seed of all premona. 30 This store-house of consciousness projects various forms out of it. Because of various impressions (Väsanā) left in the Alaya, the ego and the niaterial world, the subject and the objeet are produded. 3 1 Alaya Vijñāna is defiled aspect of pure consciousness only.2 Purification of Citta or consciousness is uothing but becoming free from subject-object quality, created by Alaya vijñāna and stoppirg activity of Ālayavijñāna.33 Once this is achieved illusion allecting pure consciousness feters out automatically and illusion is no more required to be assumed as an explanatory factor of appearances of our reality. After realisation of reality not only ignorance or illusion is dissipated, but all products of illusion such as subject-object quality, relativity limitations etc., are also wholly exterminated along with their sustaining appearances. The moment reality is realised, there is neither this illusion nor any appearances, any more.
We have seen that illusion must be accepted, however illusory in its ultimale nature, as explanatory factor of all the appearances of the phenomenal world. Apart from this explanatory nature, it can claiino existence or reality whatsoever. That is why it is held to be both beginning!ess and terminable. Its origin is not traceable. It is thus called beginningless. It is beginningless but it can be destroyed enlightenment or realisation of pure-consciousness. It cannot be said that what is without beginning is without cud as well. The example of seed and true relation will make this idea very clear. The seed is produced from the tree and this tree is from the seed; it is thus not possible to trace out their origin or beginning. But tree or seed can be completely destroyed by some outer causes such as fire, cle. Likewise, ignorance can be destroyed by fire like knowledge of pure consciousness.