ТРИСВАБХАВА

мула-виджняна (коренное сознание, алаявиджняна) - мантра,
татхата (таковость, реальность) - дощечка,
викальпа (воображение) - форма слона,
дуальность (субъект-объектное разделение) - слон.

45⁶⁶. [The Yogacarin asserts] Where no object exists, no subject can be found, and therefore the bodhisattva understands that the triple world is merely mind. Relying on wisdom, he further realizes that relity itself is mind alone.
46⁶⁷. Just as waves stirred by the breeze rise up from a vast ocean, so mind alone becomes manifest through its own potentiality, from the seed of all [things]. This is referred to as "repository [consciousness].⁶⁸
47⁶⁹. "Dependent form" (paratantra)acts as the foundation of any designated existent entity (prajnaptisadvastu) [in the following ways]: (1) It appears even in the absence of any apprehended external object; (2) it actually exists; and (3) its intrinsic nature is not within the range of conceptual diffusion.⁷⁰

70. See "The Yogacara doctrine of three marks," 3.5.2, above. These characteristics are reinterpreted by the Prasangika-madhyamika. First, the distinguishing characteristic of the perfectly accomplished (parinispannalaksana) is, for the Yogacarain, the ultimate absence of any distinction between mind and its object. According to the Prasangika, however, it is the ultimate absence of any quality of intrinsic being - that is, thje lack of any transcendent ground underlying everyday expirinece. It is the emptiness of the highest meaning (paramartha-nihsvabhavata). Second, the distinguishing characteristic of that which is dependent (paratantralaksana) characterizes entities as the objects of relative, dualistic knowledge and as unique, discrete entities dependent on a particular collocation of causes and conditions. For Yogacarin, discrete entities exist intrinsically, each arising out of repository consciousness through its own potentiality. The prasangika recognizes this characteristic as the mark of the absence of any quality of intrinsic being within manifest phenomena. It is the logical mark which designates their relational nature? their emptiness through being produced in dependence on each other (praitysamutpanna). Third is the distinguishing characteristic of that which is imagined (parikalpitalaksana). While the first tow characteristics have to do with the truth of the highest meaning , this is the mark of the purely imaginary character of all things, imputed through assigning them names. For the Yogacarin, names contribute to the mistaken belief that things are independentof the perceiving mind, but the Prasangika identifies the mistaken impression fostered by conceptual labels as the belief in intrinsically valid existence.

For Yogacarin, discrete entities exist intrinsically, each arising out of repository consciousness through its own potentiality. The prasangika recognizes this characteristic as the mark of the absence of any quality of intrinsic being within manifest phenomena. It is the logical mark which designates their relational nature? their emptiness through being produced in dependence on each other (praitysamutpanna).