Asanga's theory of “mind-talk (manojalpa)” and its place in Buddhist practice differs from that of Vasubandhu. In Asanga's texts there is a close connection between manojalpa and Catus Paryesana (yongs su tshol ba bzhi, 四尋思), but in vasubandhu's texts there is a close connection between manojalpa and vitarka (rtog pa, 尋) or vicara (dpyod pa, 伺). In this article I examine the relationship between manojalpa in Yogacarabhumi and manojalpa in Vasubandhu's texts to examine Vasubandhu's theory of Buddhist practice. I conclude that the treatment of manojalpa in the Sravakabhumi influenced Vasubandhu's understanding of manojalpa.
This proves that Asanga's theory of Buddhist practice deriving from the Bodhisattvabhumi and the Mahayanasutralamkara is completely different from that of Vasubandhu deriving from the Sravakabhumi. Moreover, this shows that Vasubandhu is the annotator of the Mahayanasutralamkara.