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To this very day there is little consensus as to the precise-relationship between tathagatā-garbha and alaya-vijñāna. Seong-Uk Kin, in his excellent extract, “Understanding Tsung-mi’s View on Buddha Nature”, nicely extrapolates on its evolving traits. The concept of alaya-vijñāna first appeared in the Samdhinirmocana-sūtra, circa early 4th century C.E. in India. This Sutra asserts that the alaya-vijñāna is a form of consciousness that exhibits particular modes of perception. It is here that it also takes on the familiar metaphorical-shape as a receptacle that house seeds of karma as well as the propensity for all future karma. It is essentially based on this understanding that Yogācāra Buddhists determine how all phenomenal-diversity develops; indeed, for them alaya-vijñāna is the hallmark for all conventional realities, and it is how subjective-agents interact in their environment. For Chinese Buddhists, their main concern was how tathagatāgarbha and alaya-vijñāna differed, especially pertaining as to whether alaya-vijñāna was pure or impure. The great Translator in China, Paramartha, asserted that it was defiled-garbha. As time progressed the Chinese developed their own unique Yogācāra schools that particularly focused on this concern. Fa-shang (495-580) represented one of these schools and expounded that tathagatāgarbha and alaya-vijñāna were exclusively separate from one another: alaya-vijñāna was totally impure and existed solely to house all karmic and phenomenal-based associations; whereas the tathagatāgarbha was solely “pure” and the ultimate source for all there is. This stood in stark contrast to other Yogācāra schools that asserted that alaya-vijñāna in-itself was pure and the sustainer of all phenomena—it was completely synonymous with the tathagatāgarbha . In a masterstroke of providing the middle-ground for all these opposing schools, the Awakening of Faith integrated both concepts: alaya-vijñāna was bifurcated as epistemologically a combination of both pure and impure aspects of consciousness, while ontologically it was not distinct from tathagatāgarbha. When in awakened-mode the alaya was pure; when in delusion, it was impure. The following diagram (from Seong-Uk Kin’s extract), depicts how the Awakening of Faith harmonized tathagatāgarbha and alaya-vijñāna as the “One Mind in Two Aspects”: read more