Having just read David Reigles 'Confusing the Esoteric with the Exoteric: T. Subba Row on Advaita Vedånta' I find him criticizing this passage from. “Tibetan Teachings,” in H. P. Blavatsky Collected Writings, vol. 6,

. . . it is stated that “Because from the beginning, all sentient
creatures have confused the truth, and embraced the false;
therefore has there come into existence a hidden knowledge
called Alaya Vijnâna.”
As all Tibetan Buddhists know, ålaya-vijnåna refers to the substratum
consciousness, not to the hidden knowledge.

But Asvaghosha's Discourse on the Awakening of Faith in Mahayana:

yet on account of non-enlightenment there originates a subjective mind [i.e., alaya-vijnana] that becomes conscious of an external world (vishaya). This we call ignorance (avidya). 

and Wikipedia:

According to Yogacara teachings, the seeds stored in the store consciousness of sentient beings are not pure.^[c]

The store consciousness, while being originally immaculate in itself, contains a "mysterious mixture of purity and defilement, good and evil". Because of this mixture the transformation of consciousness from defilement to purity can take place and awakening is possible.^[10]

and the Ch'eng Wei-shih Lun (Doctrine of Mere Consciousness) of Master Hsuan Tsang

p105

§ I. LAKSANAS (NATURE) OF THE ALAYAVIJNANA

2. It is passively alaya in the sense that it is 'perfumed' by the defiling dharmas
of samklesa. [These dharmas create in it the Bijas which make of it a storehouse
and store themselves in it.]
3~ It is the object of attachment. Manas attaches itself to it as to its Atman.
In other words: The Alayavijnana and the defiling dharmas of samklesa are
the cause of one another. Sentient beings hold on to the Alayavijnana and imagine
that it is their inner self

So, the 'learned Tibetan' seems to deserve his accolade