The Awakening of Faith – Talk 11: Alayavijnana & Tathagatagarbha
May 18, 1984 Dharma Talk by Dainin Katagiri Roshi
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Katagiri Roshi: Page 36:
B. The Mind in Terms of Phenomena
- The Storehouse Consciousness
The Mind as phenomena (samsara) is grounded on the Tathagata-garbha. What is called the Storehouse Consciousness is that in which “neither birth nor death (nirvana)” diffuses harmoniously with “birth and death (samsara)”, and yet in which both are neither identical nor different. This Consciousness has two aspects which embrace all states of existence and create all states of existence. They are: (a) the aspect of enlightenment, and (b) the aspect of nonenlightenment.
(From The Awakening of Faith, translated by Yoshito S. Hakeda, 1967.)
There are [a few] terms: tathagatagarbha, storehouse consciousness. I have to make the meaning of those terms clear.
The Discourse on the Awakening of Mahayana Faith begins with investigation of the truth first. This is a pretty peculiar characteristic of this discourse, which is different from other shastra [or] discourses on vijnanavada, “mere consciousness”. The Discourse on Mere Consciousness, Vijnanavada, begins with alayavijnana. But this Discourse on the Awakening of Mahayana Faith begins with the truth.
Alayavijnana, simply speaking, is [our] consciousness. So, Vijnanavada investigates what our consciousness is. So, analyzing, synthesizing; that is an interesting discourse. It is very difficult to believe in the truth in terms of investigation of our consciousness, because our consciousness seems to be filled with [delusions or] illusions, so it’s very difficult to believe in the truth. If you get into the depth of the human world in terms of investigation of human consciousness, it’s very hard.
But this discourse on Mahayana faith begins with truth. So we step inside truth; investigation of the truth. That is a little bit different […] from other books.
So, there are several terms which we have learned.
One is the truth. In this discourse, truth is called the mind in terms of the truth. General speaking, that is the truth. So, let’s [look at] the truth; that is number one.
The second, I don’t know how to translate it… this is the ultimate nature of mind is pure and clean. This is the second term: the ultimate nature of mind is pure. […] Particularly the main teaching of Prajñāpāramitā always emphasizes this point. The ultimate nature of our human mind is pure and clean.
Third, tathagatagarbha.
And fourth, alayavijnana: storehouse consciousness. Look at page 37, in the note there is the Sanskrit there. The storehouse consciousness [is] alayavijnana. This term appears in the Discourse on Merely Consciousness and also this book too.
And also the fifth, I want to [talk a little bit about]: enlightenment and non-enlightenment.
Let’s make the meaning of those terms clear.
First, truth. If you use the term truth, this [implies] kind of the principle [of] being which is omnipresent throughout the universe. That is the truth. […] From this point, when you use the term the truth, it is that [truth] which is [“unhumanized”]. Do you understand? It’s kind of […] a very abstract, metaphysical term. So that’s why [I say] unhumanization; that is a characteristic of this term, truth.
But in this book, it uses [the term] the mind as truth. So, in a sense, “the truth” is not used as unhumanization, it’s a little bit connected with the human mind; that’s why [it uses] “the mind as truth”. But still this is the same meaning as the usual term, the truth. If you use the term mind as truth, it gives you a certain hint [that the] truth should be [seen as] connected with human consciousness, the human world. That is the term the mind as truth.
Next, the second term is the ultimate nature of mind is pure and clean, which occurs in various Mahayana scriptures. This is pretty [humanized], because when the truth is personalized, at that time this truth is called the ultimate nature of mind is pure and clean. Is that clear?
So, when the truth manifests itself as one’s personality, truth is working in human life, the truth is called the ultimate nature of the mind is pure and clean. So, since the truth is the intrinsic nature of human mind, it can be acquired in terms of state of individual mind. If the truth is considered in terms of the individual mind state, the intrinsic nature of mind is seen as pure. Therefore the term the ultimate nature of mind is pure and clean is used. It means that the intrinsic nature of mind is of the immutable nature of the truth. Immutable nature.
So, in the second term, the ultimate nature of mind is pure and clean, the truth is expressed a little bit as mind, not truth, because truth is connected with human mind.
So very naturally, later a certain Buddhist teaching develops in relation with wisdom and also principle. When you use the term truth, it emphasizes a little bit strongly the principle side, the aspect of principle, the principle of being. But when you use [the term] the mind, it emphasizes a little bit strongly the sphere or faith of wisdom.
So in this book, principle and wisdom are not different, but merging of the principle and wisdom. Because the principle is operative in the function of wisdom, and wisdom is the manifestation of principle. So it is understood as the wisdom fit to the principle of being.
Later there is another term, buddha wisdom. [And] dharma body, dharmakaya of the Tathagata, and the Tathagata dharmakaya. These kind of terms develop very naturally.
Anyway, if you investigate the human mind, it’s very difficult to see the wisdom in the human mind. It’s very difficult to find the wisdom of the human mind because, in terms of everyday life, the human mind is very cloudy. So, even though Buddhism emphasizes that the center of the human mind is based on wisdom, it’s very difficult to believe [it], much less [that] wisdom is working with the principle of being, or the principle of being contains [within] the function of wisdom. It’s very difficult to believe in such a mind. So very naturally we have to research human mind from a little bit broad aspect, so-called the truth. We get into the human mind from the truth.
So we start to investigate the truth. In other words, the panoramic picture of the universe: we start to investigate this, instead of small human mind. That is a little easier. That’s why this book begins with the investigation of the truth. So very naturally the term the truth comes up first in this book. And next, the second term, the ultimate nature of the mind is pure and clean, because the truth should be understood [as being] in deep and close connection with the human mind. So when the truth manifests itself in the realm of human mind, it is called ultimate nature of the mind is pure and clean.
Next, tathagatagarbha. Tathagata-garbha: garbha means the mother’s womb, and also embryo. In this book it says – look at page 13 in the introduction – it says Tathagata-garbha or “matrix of Tathagata”. And it says:
The word garbha, meaning a matrix, germ, or embryo, symbolizes the receptacle of Tathāgata or the absolute.
That is the meaning of garbha.
So the term tathagatagarbha is named in relation with human delusion. So it is that which “the ultimate nature of mind is pure and clean” is regarded as being covered with delusion. At that time, the ultimate nature of the mind is pure and clean is called tathagatagarbha. So, the ultimate nature of mind is pure and clean is already personalized, but it is still a little far, [there is] a little gap [from] human life, which is suffering from their life. So very naturally, we investigate the intrinsic pure nature of human mind, so-called the ultimate nature of mind is pure and clean in terms of [the] human life we are [confronted] with.
So at that time, it is very difficult to say mind is completely pure. It’s very difficult. Because mind is pure, but on the other hand mind is not pure! So very naturally you can see the other aspect, that is delusion or illusion. So very naturally, there is another term that comes up, that is tathagatagarbha.
So, the tathagatagarbha is the intrinsic pure nature of the human mind covered with illusion and delusion. At that time, the intrinsic pure nature of the mind is called tathagatagarbha. But it is not something like the sun covered with a cloud. It’s not something like that.
But anyway, that’s why next tathagatagarbha comes up. And then in terms of tathagatagarbha, we may say that human being is based on the idea of an embryo which exists in the mother’s womb – who will be born, sooner or later. So that [way], it is really easy to believe this situation. So very naturally, the idea of tathagatagarbha developed.
But still it’s very difficult to know how tathagatagarbha works in our daily life. It’s very difficult, only by the term tathagatagarbha. Emotionally, according to human feelings, we can feel that, and we can believe that, but logically it’s very difficult to know how this tathagatagarbha works, and also how we can be free from illusions in this peculiar situation of tathagatagarbha. So that’s why next another term comes up: that is alayavijnana.
Alayavijnana gives us a certain hint how tathagatagarbha works in our life – a hint to let us know how it works, how we can be free from illusions, et cetera, or how we can be free from tathagatagarbha. Tathagatagarbha is still the samsaric world.
So even though you say tathagatagarbha is the overall picture of human life, which has the buddha-nature and also human illusions together, [still] it is not the doctrine of dualism. So alayavijnana tries to explain not the doctrine of dualism. It is because that peculiar situation of alayavijnana is that the pure nature of human consciousness, which is called unborn or imperishable, is the whole picture of human consciousness. On the other hand, illusion is also the whole picture of human consciousness. Illusion is not something by which something is covered. So illusion is the total picture of human life. On the other hand, the pure nature of consciousness is also the total picture of human life. Because tathagatagarbha is, just like I mention often, one piece of paper with two aspects, back and front. And also the one piece of paper is constantly operating, working, without stopping even for a moment. That is the panoramic picture of universe: the universe is one, the truth is one. This one universe has the two aspects, back and front – good and bad, right and wrong, et cetera, the dualistic world, but both are working as one.
So, in the process of total functioning, total working, at that time you can see the front in a moment. In that time, front occupies the whole piece of paper. So the front is one piece of paper. The front is not part of a piece of paper in relation to the back: that is already our consciousness, discriminating mind, thinking that way. But in the process of total working, there is nothing to stop it. So when you see the front, that’s it. There is no chance to think of the back. So you have to fit into the front; otherwise, you miss the train. Because time is moving, and also the working in the human world is in the stream of time. So if you analyze, you miss the train. So if you see the front, that is the train you have to get on. Anyway, get on – right on. So the front is not the certain particular situation in relation to back. The front is total life.
That is the idea of tathagatagarbha.
So alayavijnana tries to explain that kind of the tathagatagarbha we can believe in. A little bit logically, we try to explain. If you say alayavijnana, regarded as tathagatagarbha, this term uses vijñāna; vijñāna is human consciousness. So very naturally, alayavijnana is the term which we try to pull closely the tathagatagarbha into our life, subjectively; or more [awakening]. So, alayavijnana is a term [which is] pretty subjective and more awakening, because there is a vijñāna. So alayavijnana.
So very naturally, our consciousness, so-called vijñāna, regarded as ālaya, which is the foundation of human life, [or the] pre-foundation of human life. That foundation of human life is that which the truth is covered with delusion. That is the foundation of human consciousness.
So very naturally, in terms of human consciousness, we can see tathagatagarbha in two ways. Our consciousness is originally enlightened, because the truth, nirvana, or tathagata. So originally, our human consciousness is [pretty enlightened]. On the other hand, human consciousness is un-enlightened, because the enlightened aspect of human consciousness is covered with delusions. But through your everyday life you can understand this.
So through your everyday life, you cannot say human mind is very kind. You cannot say so. Or on the other hand, human consciousness is, human mind is pretty deluded, or pretty brutal and violent – you cannot say so either. But on the other hand, you cannot say either that human consciousness is brutal, cowardly, or unkind, you cannot say so. Pretty kind; nonviolent. So we can see them both.
So if you see the mind is very kind and compassionate, that is, we don’t know why, but we do always. So mind is originally very enlightened. But on the other hand, mind is not enlightened. So very naturally, the next term comes up… look at page 36, the second line from the bottom:
This Consciousness has two aspects which embrace all states of existence and create all states of existence. [They are: (a) the aspect of enlightenment, and (b) the aspect of nonenlightenment.]
Because this consciousness, alayavijnana, is completely the foundation, the ground for our life. So on this ground, many beings exist simultaneously. On the other hand, it is not always passive – it’s creating, constantly; all sentient beings. So on the ground, in the foundation of human life, there are all sentient beings. Simultaneously, all sentient beings are created, constantly. Produced.
So that is the panoramic picture of the foundation of human consciousness, so-called alayavijnana. And then if you look at that foundation, very naturally it is characterized by two aspects, that is enlightenment and non-enlightenment. Because in terms of enlightenment, mind is very kind, compassionate. Even though you don’t know why you are compassionate or kind, immediately you can do it, you can be kind. On the other hand, you don’t know why you are brutal or unkind or violent, but you do [those], always. So very naturally, there are two kinds of things [that] come up, two kinds of characteristic of foundation of human life.
So, the enlightenment and non-enlightenment are merged together. Very naturally, if you see one aspect of the mind, so-called not-enlightenment – in other words, you are very violent – if you look at yourself, how brutal you are, how unkind you are, at that time it is a negative understanding of human life. But within the negative expression of human life, there is a positive aspect of human life which is always working, by which negative expression of life comes into existence. In other words, if I say “I am a bad boy,” simultaneously within that negative expression, so-called bad boy, simultaneously good boy [is] working within the bad boy. In other words, bad boy contains good boy.
That’s why if we look very strongly, seriously and very deeply at how brutal we are, we cannot be brutal. So very naturally, we can turn over the [new] leaf of our life. […] Very naturally you want to do something not brutal.
And also, if you say “good boy,”simultaneously good boy contains “not-good boy”. Always both things exist.
So, whatever situation, your situation basically is always free. Going to any place, any direction – good boy or bad boy. You are always neutral. Neutral, meaning you are unstained. In other words, one mind. One piece of paper. When you see the back, it’s just the back. Next moment, you can see the front; it’s front.
But if you see the front, you say, “That’s it.” I don’t think so – because there is a back. But on the other hand, intellectually you can see so, but all you have to do is just accept the good boy if you see the front, totally.
So, very naturally, you are located at the intersection of being, the intersection of time and space. That means just [a dot], and you can go any place.
If you see the unenlightened aspect of human life through and through and deeply from the bottom of your heart, at time it is called acquired awakening – so-called bodhi-mind, the way-seeking mind. Because un-enlightenment, or not-enlightenment, contains enlightenment.
So that’s why, if you really deeply taste the unenlightened aspect of human life, that is the first step to get into the enlightened aspect of the world, so-called bodhi-mind. In the technical term, in the next section it is called essence of mind, but I don’t know if essence of mind is the right translation. Professor Abe translated it as acquired enlightenment. And the other term, in relation to acquired enlightenment, is original enlightenment. Well, next time I would like to explain this, original enlightenment and acquired enlightenment.
Today, we have understood the characteristic of alayavijnana, which has two characteristics, the enlightened aspect and non-enlightened aspect. That is alayavijnana. So, from this point, we are living at the intersection of enlightenment and non-enlightenment.
So, if you see enlightenment very deeply, you [are] an enlightened person. And on the other hand, if you see deeply the unenlightened aspect of human life, it is also the implication of bodhi-mind; the implication of stepping inside… to nirvana, or the enlightened world. That’s why bodhi-mind is important for us, awakening is important for us.
That’s all I have to say today. So, alayavijnana is the term [or] expression of tathagatagarbha which is more subjective and more awakening; closely related with actual human life, how tathagatagarbha works. At that time, we have to research what tathagatagarbha is.
At that time, tathagatagarbha is …
[Tape break.]
… enlightened aspect or non-enlightened aspect.
And then you should read these sections:
The Mind as phenomena (samsara) is grounded on the Tathagata-garbha.
Then very naturally you understand that one. Okay? The mind as phenomena, samsara, the samsaric world – if the mind as samsaric world is [pulled] to individual personal life – at that time, what you can see? What you can see in your mind?
Can you see only the pure, something pure? Or can you see something stained? Or can you see both? You are a bad boy? Yes… but no. You are a good boy? You can say yes, or no.
So very naturally, the mind as phenomena, if you see the mind in terms of phenomena, samsaric world, it is kind of a combination of good boy and bad boy. [It’s not really] a combination, but I use the [word] combination now. But this is called tathagatagarbha. So, the mind as phenomena is grounded on the tathagatagarbha. So, this mind is […] the fundamental aspect of human life.
Next:
What is called the Storehouse Consciousness is that in which “neither birth nor death (nirvana)” diffuses harmoniously with “birth and death (samsara)”, [and yet in which both are neither identical nor different].
What do you understand this [means] – “diffuses [harmoniously] with”? Do you understand that? “Diffuses harmony with.” [He laughs.] Is that coming together, or separate, scattered? What [does it] mean, “diffuses harmoniously with”?
Someone: [Unintelligible.]
Katagiri Roshi: Beg your pardon?
Same person: Neither. [Laughter.]
Katagiri Roshi: Oh, neither.
So, “diffuses harmoniously with” means?
Same person: Neither scattering nor separating.
Katagiri Roshi: Oh, I see.
Same person: […] very different, [according to] this.
Katagiri Roshi: I see. Is that through [the definition]?
Someone: I thought it was like interpenetrating […] boundless, diffuse.
[…] The boundary that makes them separate diffuses.
Katagiri Roshi: Oh. Separate, scattered. Not scattered.
Same person: Well, if the boundary is taken away, then they merge.
Someone else: Right.
Someone: I think it’s more just that idea that the absolute order is diffuse, like broken down, separated out into phenomena. But it has more that idea of diffusion.
Katagiri Roshi: Diffusion? Okay. If so, then harmoniously means…?
Same person: Harmoniously means [there’s no difference]. [There’s an] integration.
Katagiri Roshi: So, in my understanding, “diffuses harmoniously with” means kind of to diffuse something without any problems; just diffuse. That’s what you mean? Or diffusing and also coming together? That’s what you mean?
Someone: Just [the one thing].
Katagiri Roshi: Just the diffuse. Separated.
Same person: Yes. Well, no. Just the…
Katagiri Roshi: Merging them.
Same person: Yes. So, you don’t see either. Anything.
Someone: If a gas diffuses, it spreads out and it still is in that space, but in the harmoniously, there can be [more than one], but they don’t conflict, they’re not separate.
Katagiri Roshi: Oh I see. So, if so, neither birth nor death, simply speaking, is truth or absolute or pure nature, […] or consciousness. Beyond human speculation.
The truth “diffuses harmoniously with samsaric world”. Do you understand that, if I say it like this?
Someone: The truth with samsaric world diffuses is like they become one; just come exactly together. So, one truth diffuses harmoniously with samsaric means, like there’s dark here in the room, and then there’s a light coming in. Light and darkness together, fuse. So, neither one is perceivable.
Someone: I prefer focusing more on fusion, rather than the concept of [diffusion].
[Unintelligible.]
Someone: Well, diffusion and fusion are just the two sides of the same thing.
Someone: But there’s a second half that says, “And yet in which both are neither identical nor different.” That’s the second half of the statement.
Someone: Right. Just like everybody has a different [understanding of] ink and water. If you diffuse them, they’re still ink and water, but they’re together. It’s not like there’s ink and water separate; they’re together. But they’re still different. That’s what I say. It’s like the light [is the opposite].
Katagiri Roshi: Yeah. That’s what you mean, huh?
Someone: Well, that’s what I think it means.
Katagiri Roshi: That’s what you mean too?
Someone: Yes.
Katagiri Roshi: So, it’s a pretty good term, right? “Diffuses harmoniously”. I have never thought of that one.
Someone: Roshi, I still have a question. […] “And yet in which both are neither identical nor different.”
Katagiri Roshi: Yeah, because you cannot say water and milk is not identical, exactly. But even though milk would get into water’s life, it’s not identical because milk and water are there. But on the other hand, if you put the milk into the water, it’s not different. That is called harmony. So that’s why next it says “In which both are neither identical nor different.” Is that alright?
Someone: Is that what the merging of unity and difference is all about?
Katagiri Roshi: Huh?
Same person: Isn’t the Sandokai saying that?
Katagiri Roshi: Yes, merging the difference and the unity, that is exactly same as this. But in the Sandokai it’s emphasizing strongly just the fusing aspect, the aspect of unity. Okay? But this discourse always mentions the panoramic picture of fusing and diffuse. Fuse and diffuse, fuse and diffuse – like this. Come together, separate, comes together, separate. It’s one, but it’s not one, two. Something like that. Delusion seems to be separate from the pure nature, but it’s not separate, it’s contained within the pure nature. Just like [someone] said, you know: the gas is expanded all over, but it’s not disappeared, it’s still there.
Alright. That is so-called tathagatagarbha, the meaning of tathagatagarbha. And the storehouse consciousness, which is the foundation of all mind, of all life. That is called storehouse consciousness, alayavijnana.
So it’s not the dualistic. Is that alright? Do you understand? It is not the doctrine of the dualistic. Dualistic is clearly to separate something. A never is B, you know; A never accepts B. A is not B, constantly. Alright?
Someone: The problem with the analogy to either milk and water, or ink and water, or gas and air, they seem to be saying that if you break down any of those far enough, like milk and water, you’ll find one thing that’s milk and one thing that’s water. But this seems to be saying that no matter how far you break it down, you’ll never find just one molecule of milk and one molecule of water.
Katagiri Roshi: Well, intellectually, you can see it. If your discriminating mind begins to know, very naturally the molecule is there, et cetera. But that is the intellectual understanding, the discriminating world. But our life is always something more than intellectual function. So you must be more active, and you should be right on the train. When you see the train, you shouldn’t miss the train. But the train is always going; you’re just right on. So that is more active. You have to be constantly one with the stream of time; just like being on a jet airplane, you have to be always there. And then you can be in the stream of time, and simultaneously you can create time, you can do something there.
So that is the relationship between the water and milk. But if you start to investigate intellectually, you can say anything. All right? Is that what you mean?
Someone: I’m not sure.
Katagiri Roshi: You’re not? So what is the point that you said?
Same person: I was trying to say that if you’re right on the train, at any one moment you can’t say whether it’s either milk or water.
Katagiri Roshi: Sure. You cannot say.
Same person: But if you use the analogy of milk and water, it seems to say that you can get down and look at it close enough and find water there and milk there, it’s just that they’re mixed up.
Katagiri Roshi: Right. That’s true.
But in this section next it says, “This consciousness has two aspects which embrace all states of existence and create all states of existence. They are, first, the aspect of enlightenment, and second, the aspect of non-enlightenment.” That’s why this is a little bit different from what you mentioned: if you’re right on, you don’t know what’s going on there. It doesn’t mean you don’t know. There is no space to poke your head into, so you just be there. But in this case, a little bit we are investigating how tathagatagarbha works. That’s why it’s a little bit intellectual here. That’s why it has the foundation of your life is two aspects working together, in the stream of process. In the stream of process we have to be right on constantly. But that is the practical aspect of your life. But on the other hand, we have to research, we want to know how it works. That’s why this book starts to analyze.
Because human beings, we are always judging ourselves as “bad”. If you see yourself as bad, that’s it. But that is not the right understanding – because if you always judge yourself bad, then there is no chance to grow in the future. So very naturally we have to understand, what is the foundation of your life? What’s the characteristic of your foundation? What kind of structure is there? That is really that two things are always diffusing harmoniously with each other. That’s why if you see the bad aspect of human life, [it] is contained with good aspect, simultaneously.
Do you have another question?
Okay. So next, “A”, page 37, “The Aspect of Enlightenment”…
Someone: Hojo-san?
Katagiri Roshi: Hai.
Same person: The term “storehouse”, I don’t understand why that term is used to express the concept of … the foundation of existence in the phenomenal world.
Katagiri Roshi: Well, that is tradition, and the development of Buddhist teaching. Before this book was established, there was another teaching, so-called Vijñānavāda, the Discourse on Merely Consciousness. That Discourse on Merely Consciousness uses this term alayavijnana as a foundation of human consciousness; that is [the] eighth consciousness, that we call alayavijnana. That’s why this discourse that uses that term.
But alaya means kind of “holy” – so “holy” consciousness. But “holy consciousness” doesn’t mean it’s always holy. [He chuckles.]
Someone: How is it translating “holy” into “storehouse”? You’ve been using the word “storehouse”.
Someone: Doesn’t that sort of go with the idea of an embryo or potential – the potential for both?
Katagiri Roshi: Because the holiness contains something always. In terms of Vijñānavāda, it’s called shuji, which means “seed”.
Someone: The seeds are in the storehouse?
Katagiri Roshi: In the storehouse, always. That’s why “consciousness storehouse”, “storehouse consciousness”. So we have lots of things.
Someone: And that would be seeds for enlightenment and also for non-enlightenment?
Katagiri Roshi: Sure! Yes. Many seeds.
Someone: And then the whole concept of alayavijnana, […] we talked about […] how that is different from the absolute order, or truth?
Katagiri Roshi: Truth. Truth is more the abstract, metaphysical term.
Someone: Okay, so this term…
Katagiri Roshi: That term should closely connect with the person’s individual life.
Someone: So like how we fit into…
Katagiri Roshi: Yes. At that time, it is called “the intrinsic pure nature of the mind”, et cetera. Or according to this, “the mind in terms of truth”. Something like that.
And also it must be more closely subjective and awakening. At that time it is called alayavijnana. “Vijnana” means consciousness – “alaya” consciousness, storehouse consciousness.
Someone: So by connecting that to ourselves, it’s subjective, that gives people more hope?
Katagiri Roshi: Hope? Yes. The concept of “alayavijnana” gives some more hope, more deep understanding of the structure of the foundation of [human] being.
In other words, it lets you be free, anyway. Free from any particular idea – “bad boy” or “good boy”. Alright?