Research regarding Deep Consciousness

Another important Mahayana philosopher was Vasubandhu (4c.-5c.), author of the early Buddhist work Abidharmakohsa Bhasya. He wrote the Mahayana theses on consciousness, Vimshatika Vijnyaptimatrarasiddhih and Trimsika Vijnyaptimatratasiddhi. He and his elder brother, Asanga, observed that the world must be a phenomenon which is the projection of the images in the human mind. And they found the manas consciousness (deep consciousness), and alaya consiousness (deepest consciousness) beneath the ordinary consciousness, vijnyana. They said that alaya consciousness held the seeds which brought forth every phenomenon, and that these seeds were the result of one's karma. Manas consciousness, unconscious attachment to ego, developed from alaya consciousness. And manas consciousness misunderstood that the alaya consciousness must be atman. And ordinary consciousness would arise from manas consciousness.
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The philosophy of emptiness and the research concerning deep consciousness were two major schools of late Indian Buddhism. Writings on the philosophy of emptiness was translated into Chinese by Kumarajiva (350-409), and the writings upon research about deep consciousness by Xuan-zang (602-664).
There was a Mahayana stream which was called Tathagata Garbha school. This school maintained that all beings have inner Buddha, Tathagata Garbha, which was the original pure soul. It is written in The Awakening of the Faith in Mahayana, which is ascribed Ashvaghosha (1c. - 2c.), that the alaya consciousness and the inner Buddha, Tathagata Garbha, are one and the same (30).