incorporeality) are nothing but the self manifestation of the
mind (i.e. _alayavijnana_ which is practically identical with
_bhutatathata_). Since all things, owing the principle of their
existence to the mind (_alayavijnana_), are produced by sm@rti,
all the modes of particularization are the self-particularizations
of the mind. The mind in itself (or the soul) being however free from
all attributes is not differentiated. Therefore we come to the conclusion
that all things and conditions in the phenomenal world, hypostatized
and established only through ignorance (_avidya_) and memory
(_sm@rti_), have no more reality than the images in a mirror. They
arise simply from the ideality of a particularizing mind. When
the mind is disturbed, the multiplicity of things is produced; but
when the mind is quieted, the multiplicity of things disappears.
By ego-consciousness (_manovijnana_) we mean the ignorant mind
which by its succession-consciousness clings to the conception of
I and Not-I and misapprehends the nature of the six objects of
sense. The ego-consciousness is also called separation-consciousness,
because it is nourished by the perfuming influence of the
prejudices (_asrava_), intellectual as well as affectional. Thus believing
in the external world produced by memory, the mind becomes

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oblivious of the principle of sameness (_samata_) that underlies all
things which are one and perfectly calm and tranquil and show no
sign of becoming.

Non-enlightenment is the _raison d'etre_ of samsara. When
this is annihilated the conditions--the external world--are also
annihilated and with them the state of an interrelated mind is also
annihilated. But this annihilation does not mean the annihilation
of the mind but of its modes only. It becomes calm like an unruffled
sea when all winds which were disturbing it and producing
the waves have been annihilated.

In describing the relation of the interaction of avidya (ignorance),
karmavijnana (activity-consciousness--the subjective mind),
vi@saya (external world--represented by the senses) and the tathata
(suchness), As'vaghosa says that there is an interperfuming of
these elements. Thus As'vaghosa says, "By perfuming we mean
that while our worldly clothes (viz. those which we wear) have no
odour of their own, neither offensive nor agreeable, they can yet
acquire one or the other odour according to the nature of the substance
with which they are perfumed. Suchness (_tathat