All Things Are Ālayavijñāna Tathāgatagarbha.

The Ālayavijñāna only allows all things and phenomena to change, while itself does not change. If the Ālayavijñāna were also subject to change, it would be a dharma subject to arising, abiding, alteration, and cessation, and that would entail an enormous fault. Then the problem arises: when was the Ālayavijñāna born, and how did it come into being? Before He existed, all things and all dharmas would not exist—not even empty space. What kind of state would that be? Where would the karmic seeds of sentient beings be stored? Where would the manas reside? If the Ālayavijñāna could cease, how would He cease, and from what cause would He cease? After ceasing, what would become of the seeds of all dharmas? Would the retributions of sentient beings still exist?

The Ālayavijñāna is also not within all things and phenomena; otherwise, after all things and phenomena are destroyed, would the Ālayavijñāna be destroyed along with them? If all things and phenomena were divided up bit by bit, could the Ālayavijñāna then be found? Absolutely not.

The growth of all things and phenomena up until their destruction is a process of arising, ceasing, and transformation of the seeds of the four great elements, all of which is the result of the Ālayavijñāna tathāgatagarbha's sustaining and upholding. In all dharmas, one can find the traces of the Ālayavijñāna's operation; His traces and marks are the mental dharmas and material forms formed by the seeds of the seven great elements, all of which are the raw materials within the Ālayavijñāna itself. Therefore, when one sees dharmas, one should see the Ālayavijñāna. Before one's eyes, the verdant mountains are nothing but this one dharma—the whole is a single true dharmadhātu, the unborn and unceasing Ālayavijñāna tathāgatagarbha. Not even a millimeter or a speck of dust is permitted to stand outside the tathāgatagarbha; all are dharmas within the mind of the tathāgatagarbha, and all are the essence, characteristics, and functions of the tathāgatagarbha. Sentient beings live within the tathāgatagarbha; in reality there are no sentient beings at all—everything is the tathāgatagarbha. Which dharma is not the tathāgatagarbha? Which one can exist independently, transcending the tathāgatagarbha? None can.