But all the psychical activities thus brought into full view, should not be conceived as different from the Mind (_citta_) itself. It is merely in the nature of our understanding that we think of attributes apart from their substance, the latter being imagined to be in possession and control of the former. There is, however, in fact no substance _per se_, independent of its attributes, and no attributes detached from that which unites them. And this is one of the fundamental conceptions of Buddhism, that there is no soul-in-itself considered apart from its various manifestations such as imagination, sensation, intellectuation, etc. The innumerable ripples and waves and billows of mentation that are stirred in the depths of the Tathâgata-Garbha, are not things foreign or external to it, but they are all particular expressions of the same essence, they are working out its immanent destiny. So continues the _Lankâvatâra Sûtra_: {131} “The saline crystal and its red-bluishness, The milky sap and its sweetness, Various flowers and their fruits, The sun and the moon and their luminosity: These are neither separable nor inseparable. As waves are stirred in the water, Even so the seven modes of mentation Are awakened in the Mind and united with it. When the waters are troubled in the ocean, We have waves that roll each in its own way: So with the Mind All-Conserving. When stirred, therein diverse mentations arise: Citta, Manas, and Manovijñâna. These we distinguish as attributes, In substance they differ not from each other; For they are neither attributing nor attributed. The sea-water and the waves, One varies not from the other: It is even so with the Mind and its activities; Between them difference nowhere obtains. Citta is karma-accumulating, Manas reflects an objective world, Manovijñâna is the faculty of judgment, The five Vijñânas are the differentiating senses.”[61] {132} _The Manas._ The Âlayavijñâna which is sometimes, as in the preceding quotations, simply called _citta_ (mind), is, as such, no more than a state of Suchness, allowing itself to be influenced by the principle of birth-and-death, i.e., by Ignorance; and there has in it taken place as yet no “awakening” or “stirring up” (_vṛtti_), from which results a consciousness. When the Manas is evolved, however, we have a sign of mentality thereby set in motion, for the Manas, according to the Mahâyânists, marks the dawn of consciousness in the universe.