By Lambert Schmithausen
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Additional info for Alayavijnana: On the Origin and the Early Development of a Central Concept of Yogacara Philosophy: Part 1: Text
Arid - even when the mental seri es, t oo, i s functioning . 10 ), because Clingi ng to Self can hardly take plac e in the state of . nil'odhasamapatti 220 but must refer r ather to ord inary s tates of mind, and preferably t o ordina ry person s at that. 7 Like almost t he whole of the Yogacarabhlimi 22 1 and even many part s of othe r early Yogacara texts , 222 t he Initial. Passage d oes n ot s pirituali s m, but s how on the a, positition, si nce ,1 trace contrary already se n s e - f a cu I t i e s me r e image s a ny of plainly cont radicts poi nted ma t e r i a 1 ,e sage only mentions , , (§ ou t ar e not only i n a I a y a v i j ii.
Experiences of the bhava-~) , corporeal (kiiyiko ' nubhava~), or in the bodl 94 (kaye kayanu - experience body [ari sing ] as they occur in meditative absorption or in ordinary states of concent rated reflection,2 95 where a functioning of senseperception (including tactile experience) is excluded . 2 special case of such corporeal experiences due to alaya- vijnana appears to be touched upon in the Hsien-yang-s hengchiao_lun. i I a y a vijnana. e . the body , or body-and-mind) was transmuted at the time of attaining dhyana .
Yet, i f the term 'alayavij nana' had c ontain_ed, from the outset, t he nuance of the ne w vijiiiina. being (pa rt of) what is clung to as Self (s ee § 2 . 13. 6 In Initia1. 2). taught to be and to prevent death, in nil"odhasamtipatti, but " 0 t tell u s anything about its occurrence nil"odhasamapatti . I t may .... 13· 7 was, - 32 - ini tial ly , conce ived of hardly in s uch a way that as a k i nd of "gap-bridger", but i ts occu rre nce in ordinary states had been denied. es alSOj f or it appear s that i n t he specific b ija theory on the ba sis of which t he notion of alayav ijnana seems t o have been modelled i n the 11litia1.