Due to the main concept of the Yogacara thataccepts the existence of the Mind-Only (Alaya) , thedoubt follows by a question whether the reality of suchcan be counted as Monism in the same sense as theUltimate Reality in Brahmanism. Despite Alaya is in the form of point-instantthat rises, abides, and simultaneously disappears, itdiffers according to each person's karma condition. Wecan broadly divide Alaya into two levels. First, Alayain defiled state belongs to worldly sentient beingswhen they are conscious. Second, Alaya in pure state(Tathagata-garbha) is the supermundane state ofenlightened person. We also include unconscious mundaneminds such as when someone is sleeping into this purestate. The defiled Alaya consists of ignorant seeds ofkarma that always estrange us from enlightenment whilethe pure Tathagata-garbha consists of neutral seeds ofkarma that will not bring about any effects. When we make clear the concept of Alaya , thenext important problem to ponder is how to analyze theexistence of Alaya. Historical study of Buddhism andBrahmanism during that period will help us understandthe development of the Yogacara. Furthermore, itprovides the crucial significance for this thesis. Theresult of this research shows that the Yogacara admitsthe momentariness of Alaya by the sense of existentialidentity---efficiency, change, and apartness. By thesethree identities, the existence of Alaya can neither beMonism, nor the permanent Absolute. But the Mind-Onlyis empty of self (Anatta) which is the uniqueness ofBuddhism. From the above conclusion we can further provethat the Yogacara can retain the teachings of Buddhawithout falling under the influence of Brahmans in thefirst period of Upanisad. We may say that any attacksagainst the Yogacara on the topic of the permanent Mindare insufficient to be rational.
