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permanent, immortal absolute reality as stated by Lankāvatārasütrā. It is a product of pariņāma of pure consciousness only. It is considered as lower concept by Asanga. 11 It is defiled aspect of the absolute Citta, therefore, not pure and permanent like pure consciousness, 18 He clearly states that, Āla yavi jñāna which is defiled aspect of Citta creates subjectobject duality and this duality is responsible for all kinds of pain and suffering.19 Purification of Citta leads to Niryāna. Nirvāna is nothing but becoming free from-subject-object duality created by Alayavijnana and stoping activities of Ālayavijñāna. It is withdrawing oneself from Alaya and its activities. 20 Withdrawing Citta from Alaya removes screen of ignorance (which is governing power of the forward movement of Alaya) and brings-realization of pure Citta, which is paramárthasatya in itself. Asanga makes this point very clear by stating that knowing that phenomenal world is nothing but product of Alayavijñāna, nothing but name and form, one realizes that nothing exists except non dual pure consciousness. He becomes one with it. He cannot distinguish himself from pure consciousness because, there is no-consciousness of consciousness. The consciousness itself is the Absolute.21 Thus, it is very clear that, Alayavi jñana of Asanga cannot be equated with Ala yaviñnâna of Lankavatāra.
The learned scholar Dr. D. T. Suzuki maintains that 'Lankävalara differs from the Yogācāra School in one important point i.e., that while the Yogacära maintains that the Alaya is absolutely pure and has nothing to do with defilements and evil passions, the Lankāvatara and Asvaghosa maintain the view that Tathagatagarbha or the Alaya is the storage of the impure as well as the pure, that is, both immanent and transcendent, both relative and absolute. 23 But this statement of the learned scholar seems to be not correct because as per our present knowledge of the Yogācāra school of Asanga and Vasubandhu, does not allow us to admit this view. We have already noted that Asanga never considers Alaya as absolutely pure, instead he considers it to be impure, lower aspect of the consciousness.98 He assigns secondary place to Ala yavaijñāna.
17. Hina eva dhātuh samudagatah alayavijñānabbävanī. MSA. 1-18. Comm. 18. Dauşbulya kāyasya alayavijñānasya-MSA. XIS-51. 19. Svadhātuto dvayabhāsãh sávadyāklesavrttayah-Com : Svadhātuto bhā vāri gāt ālaya.
vijñāpataḥ-MSA, X1-32. 20. Bijaparāvștteh ityalaya vijñānaparāvịttitaḥ. Padarthānām nirbhāsānām vijnananam
parā vịttiranāsravo dhātuh vimuktih. MSA. VI-44. Comm. 21. Cittadanyam alambanam grābyam Dāstitya vagamya budhyā tasyāpi cittamātrasya
nâstityavagamanam grāhyabhá ve grābakābhāvät. MSA-VI-8. Comm. 22. Studies in the Lankavatārasūtra-D. T. Suzuki, P. 182. 23. MSA. 1-18. Comm, and XIX-51.
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