Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 148

Conception of Ālayavijñāna
139
It is important to note that through this conception of Alayavijnana, Vijñānavādins have replaced the Hinayānist's theory of stream of thought by tbe theory of transformation (pariņāma) of consciousness. All the ideas are modifications of their store-consciousness. Prof. Sicherbatsky rightly pointed out that this tendency represents a disguised return from the theory of a stream of thought to the doctrine of the substantial soul." In the stream of thought every proceding moment of consciousness is the cuase of the following one. This relation called Samanantaraprat yaja is now preplaced by the relation of the store consciousness-Ālaya to its modifications 18 (pariņāma) This conception of Ālayavijñāna can be compared to primitive matter (Pradhana or Praksti) of the Sankhya system, according to which individual objects and ideas are modifications of Praksti only. Vijñānavādins, like-wise regard all separate ideas as modifications of their store-consciousness. 13 Again, this conception of Alayavi jñāna is compared with subconscious mind of the modern psychology, Both contain potential tendencies which will bear fruit in time. In this respect there is a similarity-between the two. But it must be kept in mind that ilayavi jñāna of Vijñānavādins is not merely psychological concept, it is also metaphysical concept. 14
Larkāvatārasūtra, one of the profound Mahāyāna texts deals with this conception of Alayavi jñāna According to Larkā, it has two aspects, pure and impure. In its pure aspect, it is unconditioned, free from subjectobject duality, beyond production and destruction and beyond all plurality of imagination, 15 In this respect it is equated with pure consciousness. There are numerous passages in Lankā which appear to all intents and purposes to be in favour of holding that Alayavijñāna is the ultimate Reality. According to it there is nothing other than Alaya which is also called as Cittamatra. This is again equated with Tathagatagarbha which in its intrinsic pature is immaculative. But being covered with contamination and taints it is not intuited in its true nature, viz., as the absolute Citta which is neither subject nor object. It is above changes. It is called Tathatā, Nirvāṇa, Advaya and the like. Change in the Alayavi jñana resulting in the eight fold vijñāna is only a seeming appearance. 1 B
Asanga's conception of Alayavijnana is little different from that of Larkā, Asanga gives only secondary place to Alayavijnana in his major work viz., Mahāyānasūtralarkāra. According to him, Alayavijnana is not 12. Conception of Buddhist Nirvāna-Stcherbatsky, Bharatiya Vidya Prakashan, Varanasi,
P. 32. 13. Ibid-P. 32. 14. Mahayapasutrilankāra -A study in Vijñanaväda Buddhism-Y. S. Shastri, P. 33-34. 15. Lankāvatārasūtra-ed. D. T. Suzuki, London, 1959, P. 42-43. 16. Studies in Laukāvatāra-D, T. Suzuki, P. 179-180.
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