Alayavijnana is the mind referred to in Yogacara. Unlike the mental consciousness that does thinking and involves some feelings, Alayavijnana is much deeper than that. It is a state where the six senses completely stop functioning during meditation, such that the eyes cannot see, the ears cannot hear, physical sensations fade away, and the smell and taste perceived by the nose and tongue disappear. Consciousness ceases to function, and this is known as the state of Alayavijnana.
For many people, it can be challenging to sit and do nothing for even a few seconds. However, when a person reaches the state of Alayavijnana, they experience a meditative state where thoughts are almost non-existent. Although some thoughts may arise at times, they have no impact on the person in this state. It's similar to clouds appearing in the sky and then dissipating on their own. If the mind is in this state of meditative concentration, it's precisely in the state of Alayavijnana.
As one continues to explore this state, they will realize that everything they see, hear, and feel arises from Alayavijnana. This aspect of the mind has various functions. It receives all manifested phenomena back into its storehouse, keeping them as "seeds," while also reconfiguring them into something else based on the habitual tendencies of the mind.
Habitual tendencies are deeply rooted patterns of behavior that develop over time through repeated actions or thoughts. For example, if you have a crush on someone and constantly think about them, it can become a habitual tendency. Similarly, playing mahjong regularly can lead to a tendency to dream about it.
These tendencies are stored in the Alayavijnana, which can be thought of as a super memory that stores everything we've experienced over countless lifetimes. Unlike regular memory, Alayavijnana contains a vast amount of information that cannot be directly accessed or sensed.
As these tendencies grow stronger, they become an unstoppable force known as the great tendency. The Mighty Bodhisattva Vajrapani represents this force, while Avalokiteshvara represents the most loving and compassionate strength in our mind-stream, and Manjushri represents the force of the greatest wisdom. The Buddha Shakyamuni represents the nature of our mind-stream.
Alayavijnana remains neutral and unbiased, storing everything equally. However, when something emerges from it, that is when the formation of the world and the sense of individuality begins. While we cannot stay in the state of Alayavijnana indefinitely, understanding it can help us become more aware of our habitual tendencies and how they shape our thoughts and actions.
The idea of an individual ego can often be confused with the true nature of the self. We tend to assume that everything we see around us is real and exists independently. This attachment to the concept of reality is a powerful force within us, leading us to believe that the table in front of us and the person we see across the room are real entities. While we may intellectually understand that nothing truly exists, attachment is not something that we can easily let go of. It is an instinctual response that arises within us, and no amount of intellectual understanding can make it disappear completely.
Nevertheless, there are ways to experience the state of Alayavijnana. One such method is through meditative concentration, where one can temporarily access this state of consciousness. Another example is the momentary blankness we experience when suddenly stopping while running, which is similar to the state of Alayavijnana.
While a person who is sound asleep might appear to be in the state of Alayavijnana, Tibetan Buddhism distinguishes this as the state of Alaya, not Alayavijnana.
The reason for this differentiation is that there is a distinct difference between Alaya and Alayavijnana in Tibetan Buddhism, whereas in Chinese Buddhism, they are not differentiated. Because Alaya and Alayavijnana are both essential concepts in Dharma practice in Tibetan Buddhism, it is important to provide an explanation for their differences.
When you fall asleep, what causes you to do so? Once asleep, your eyes do not see, your body does not function, your nose does not smell, and your ears do not hear. However, your blood still circulates, and your flesh continues to grow. Interestingly, we do not observe our flesh growing into the bed frame, nor do we see blood flushing out of our skin. These phenomena indicate that our mind is still working, which is known as Alayavijnana.
However, due to the mental factor of drowsiness, we are not aware of it. As a result, only the essence of Alaya functions, which is why it is referred to as Alaya. If there is awareness involved, then it is referred to as Alayavijnana. The crystal-clear awareness of Alayavijnana differs from the awareness of the six forms of consciousness. Although the awareness of the six forms of consciousness is also clear, they are explicitly divided to perform their respective functions. For example, the mental consciousness engages in thinking, while the eyes see and the ears hear. There is no way the eyes can take over the function of the ears, which is why they are not considered Alayavijnana.
The reason why I am discussing Alayavijnana is because it has been a frequent topic of discussion among fellow practitioners who have joined us online today, and I had promised in the last lecture to explain it. While some American friends may find it confusing, it is an important concept in Buddhism that helps in understanding the nature of suffering.
During meditative concentration, one can realize that everything comes from and returns to Alayavijnana. However, Alayavijnana is not the nature of everything. Instead, it is the root or origin of samsara, and the truth of origin that is responsible for suffering.
The path to liberation involves discovering Alayavijnana, which is achieved through observing and training the mind. In Mahayana Buddhism, Alayavijnana is often referred to as the mind.
Cessation, or the end of suffering, is achieved by discovering the nature of Alayavijnana, which is the union of Emptiness and Luminosity. Although this interpretation of Alayavijnana may differ from others, it is not incorrect. If it were, then I would go to hell.
Excerpted from: The Relationship Between Buddhist Theory and Practice
