Abstract
Sthiramati (_??__??_, ca. 510-570) interprets the theory of the mutual causal relationships between the alayavijñana and pravrttivijñana using the term nisyanda- and vipakavasana in his Madhyantavibhagatika and Pañcaskandhaprakaranavaibhasya. This interpretation, looked at from the use of the term vasana, was a common notion in the Yogacara-Vijñanavada of his time. However, Sthiramati's speaking of “two vasanas” distinguished by differences in their function whether in this life or the next may have been original to him. “Two vasanas” as a technical term is not found in the Yogacara literature prior to him, and therefore the theory of hetu- and phalaparinama in the Trimsikabhasya, which includes these two vasanas, should be considered his innovation, at least as far as the content of the theory.
