Mysticism and Philosophy

Pure Consciousness and Indian Buddhism 93
10. jaini (1959) has discussed the image of seed and growth in the Sautrantika.
Cf. La Vallee Poussin (1934:151-52; 1928-1929:100ff.) for discussion of the
same image. On the store-consciousness as sarvabijaka see Mahayanasamgraha
1.2-3 (Lamotte 1934:175-76; Nagao 1982:10,111-16) and I.14 with commentaries
thereto (Lamotte 1934:221-25; Nagao 1982:22-23, 133-35). Compare
Karmasiddhiprakarana §33 (Lamotte 1935:198-99,247-49) and Trimsikabhasya
on Trimsika 2ed (Levi 1925:18.22-19.2).
11. In the Trimsikabhasya Sthiramati's opponent asks what the object and
content of the postulated store-consciousness are meant to be since, as he puts it,
"consciousness without object of content is impossible" ("na hi niralambanam
nirakaram va vijnanam yujyate." [Levi 1925:19.3-4]). Sthiramati agrees: "naiva
tat (i.e., alayavijnana) niralambanam nirakaram vesyate."
12. I base the account given here largely upon Sthiramati's Trimsikabhasya
(Levi 1925:18.21-19.8). Compare Karmasiddhiorakarana §36 (Lamotte
1935:250-51) and the Vijnaptimatratasiddhi (La Vallee Poussin 1928-
1929:142).
13. There is a standard eightfold proof of the existence of the store-consciousness,
perhaps originally developed by Asahga (Hakamaya 1978) and cited by
Sthiramati in the Abhidharmasamuccayabhasya (Tatia 1976:11.18-13.20). I
have discussed this proof in detail elsewhere (1986:129-38). One of the elements
in this proof is the fact of entry into and exit from the attainment of cessation. Thus,
the attainment of cessation is used to demonstrate the existence of the storeconsciousness,
a kind of consciousness that is (almost) attributeless and contentless
when, in fact, the concept of the store-consciousness was developed, in
part to explain just that phenomenon.
14. Matilal (1986:Chap. 10) gives a useful discussion of vikalpa and associated
technical terms.
15. This is the tattvarthapatala. The text is found in Dutt(1978:34.32ff.), and a
translation with comments is given by Willis (1978:127ff.). The Bodhisattvabhumi
is one of the earliest Yogacara texts available to us; it may date from the fourth
century CE.
16. The Mahayanasamgraha, although originally written in Sanskrit, does not
survive in that language. Whatfollows is based in part on Etienne Lamotte's (1973)
French translation of Asariga's text. It is also based, in part, on the commentaries
of Vasubandhu (Mahayanasamgrahabhasya) and Asvabhava (Mahayanasamgrahopanibandhana).
These works also are lost in their original Sanskrit: I
have consulted the Tibetan translations.
17. "Bzlog pai sgo nas mtshan nyid ston te/ dmus long la gzugs bsnyad pa
bznin du bsgrub pa'i sgo nas brjod par mi nus pa'i phyir ro"l Mahayanasamgrahopanibandhana
(Derge Tanjur, sems-tsam Rl 266a7—266bi).
18. Mahayanasamgraha (Peking Tanjur, sems-tsam LI 39b5-6); Mahayanasamgrahabhasya
(Peking Tanjur, sems-tsam LI 212b4ff.); Mahayanasamgrahopanibandhana
(Derge Tanjur, sems-tsam Rl 266b2ff.).
19. Both Vasubandhu (Mahayanasamgrahabhasya [Peking Tanjur, sems-tsam
LI 213b3-6]) and Asvabhava (Mahayanasamgrahopanibandhana [Derge Tanjur,