Store consciousness accumulates all potential energy for the aggregate of the 'bodymind' (Sanskrit: namarupa), the mental (nama) and physical (rupa) manifestation of one's existence, and supplies the substance to all existences. It also receives impressions from all functions of the other consciousnesses and retains them as potential energy for their further manifestations and activities. Since it serves as the basis for the production of the other seven consciousnesses (called the "evolving" or "transforming" consciousnesses), it is also known as the base consciousness (mūla-vijñāna) or causal consciousness. Since it serves as the container for all experiential impressions (termed metaphorically as bija or "seeds") - referred to as samskaras in Indian religions - it is also called the seed consciousness (種子識) or container consciousness.
In distinction to the Yogacara teachings, the Lankavatara Sutra and the schools of Chan/Zen Buddhism, teach that the store consciousness (alayavjnana) is identical with the tathagatagarbha (i.e., the womb or matrix of the Thus-come-one, the Buddha).
The Yogacara is essentially psychological standing in contrast in this respect to the Madhyamaka school which is epistemological. But the Alayavijnana of the Yogacara is not the same as that of Lanka and the Awakening of Faith. The former conceives the Alaya to be purity itself with nothing defiled in it whereas the Lanka and the Awakening make it the cause of purity and defilement.[3]
From the point of view of the mind-only perspective, it is because the store consciousness, while being originally immaculate in itself, contains a "mysterious mixture of purity and defilement, good and evil" that the transformation of consciousness can take place and enlightenment can be experienced. [4] In this analysis, mental and physical manifestations are nothing but discriminations of Mind and all aspects of the first seven enumerated conscoiusnesses are just the reflections of the store consciousness (Alaya) also known as the Tathagatagarba.