of vijnana-parinama, which occur upon the fruition of karman. They are: (i)
vipaka--different fruition; (ii) manas--deliberating fruition; (iii)
visaya-vijnapti--object-manifestation see Yamada Isshi (1977)
Vijnaptimctrata of Vasubhandhu in Journal of Royal Asiatic Studies, pp.
162-163.

[25] quoted in Waldron, (1994), op. cit., note 2, p. 211.

[26] For a discussion of this Abhidharma context, see for instance KING, R.
(1995) Early Advaita Vedanta and Buddhism: the Mahayana context of the
Gaudapadiya-Karika (Albany, State University Of New York Press), pp.
108-118.

[27] citta-matropalambbena jneyarthanupalambhata, jneyarthanupalambbena
syac cittanupalambhata.

[28] upalabdhim samastitya nopalabdhih prajayate, nopalabdhim samasrit a
nopalabdhih prajayate.

[29] See OSAKI, A. (1977-1978) What is meant by destroying the
alayavijnana?, Journal of Indian and Buddhist Studies, 26, pp. 1064-1069.
In Mahayana-samgraha III.9, Asanga points put that one enters the perfected
nature (parinispanna-svabhava) upon the complete cessation (nirakarana) of
the notion of 'Cognitive-Representation-Only' vijnaptimtrasamjna), there
being no object to be so represented.

[30] LAMOTTE, E. (1938) Mahayana-samgraha: la Somme du Grand Vehicule
d'Asanga (Louvain, Bibliotheque du Museon), tome II, p. 85.

[31] See Anacker, (1984), ibid., p. 183n.

[32] Abbidharmakosa-vyakhya ad. II. 36c d. See Waldron, op. cit., note 2,
p. 213 and p. 252, note 147.

[33] artha-sattvatma-vinapti-pratibhasam prajayate, vijnanam nasti
casyarthas tad abhavat tad apy asat.

[34] For the basis of this view in the Pali canon see RAHULA, W. (1974),
p.28. For the Abhidharma version see Basubandhu's Abbidharmakosa-bhasya