Even if Reality is the origin of life, there must be in all probability some causes for its coming into existence, as it cannot suddenly assume the form of body by accident.  In the preceding chapters I have refuted the first four doctrines, merely because they are imperfect, and in this chapter I shall reconcile the temporary with the eternal doctrine.  In short, I shall show that even Confucianism is in the right.[FN#390] That is to say, from the beginning there exists Reality (within all beings), which is one and spiritual.  It can never be created nor destroyed.  It does not increase nor decrease itself.  It is subject to neither change nor decay.  Sentient beings, slumbering in (the night of) illusion from time immemorial, are not conscious of its existence.  As it is hidden and veiled, it is named Tathagata-garbha.[FN#391] On this Tathagata-garbha the mental phenomena that are subject to growth and decay depend.  Real Spirit, as is stated (in the Acvaghosa’s Çastra), that transcends creation and destruction, is united with illusion, which is subject to creation and destruction; and the one is not absolutely the same as nor different from the other.  This union (with illusion) has the two sides of enlightenment and non -enlightenment,’ and is called Alaya-vijnyana.  Because of non-enlightenment,[FN#392] it first arouses itself, and forms some ideas.  This activity of the Vijnyana is named ’the state of Karma.[FN#393] Furthermore, since one does not understand that these ideas are unreal from the beginning, they transform themselves into the subject (within) and the object (without), into the seer and the seen.  One is at a loss how to understand that these external objects are no more than the creation of his own delusive mind, and believes them to be really existent.  This is called the erroneous belief in the existence of external objects.[FN#394] In consequence of these erroneous beliefs, he distinguishes Self and non-self, and at last forms the erroneous belief of Atman.  Since he is attached to the form of the Self, he yearns after various objects agreeable to the sense for the sake of the good of his Self.  He is offended, (however), with various disagreeable objects, and is afraid of the injuries and troubles which they bring on him. (Thus) his foolish passions[FN#395] are strengthened step by step.

[FN#389] A.  ’The doctrines refuted above are reconciled with the real doctrine in this chapter.  They are all in the right in their pointing to the true origin.’

[FN#390] A.  ’The first section states the fifth doctrine that reveals the Reality, and the statements in the following sections are the same as the other doctrines, as shown in the notes.’

[FN#391] A.  ’The following statement is similar to the fourth doctrine explained above in the refutation of the phenomenal existence subject to growth and decay.’  Compare Çraddhotpada-castra.

[FN#392] A.  ’The following statement is similar to the doctrine of Dharma-laksana.’