The Tathâgata-Garbha, therefore, may be explained ontologically as a state of Suchness quickened by Ignorance and ready to be realised in the world of particulars, that is, when it is about to transform itself to the duality of subject and object, though there is yet no perceptible manifestation of motility in any form. Psychologically, it is the transcendental soul of man just coming under the bondage of the law of karmaic causation. Though pure and free in its nature as the expression of Suchness in man, the transcendental {127} soul or pure intelligence is now influenced by the principle of birth-and-death and subjects itself to organic determinations. As it is, it is yet devoid of differentiation and limitation, save that there is a bare possibility of them. It will, however, as soon as it is actualised in a special form, unfold all its particularities subject to their own laws; it will hunger, desire, strive, and even be annoyed by its material bonds, and then, beginning to long for liberation, will struggle inwardly. Here is then no more of the absolute freedom of Suchness, as long as its phenomenal phase alone is considered, since the Garbha works under the constraint of particularisation. The essence of Tathâgatahood, however, is here preserved intact, and, whenever it is possible, our finite minds are able to feel its presence and power. Hypothetically, therefore, the Garbha is always in association with passions and desires that are of Ignorance. We read in the _Çrimâlâ-Sûtra_: “With the storage of passions attached we find the Tathâgata-Garbha,” or, “The Dharmakâya of the Tathâgata not detached from the storage of passions is called Tathâgata-Garbha.” In Buddhism, passion or desire or sin (_kleça_) is generally used in contrast to intelligence or Bodhi or Nirvâna. As the latter, religiously considered, represents a particular manifestation in the human mind of the Dharmakâya or Bhûtatathâtâ, so the former is a reflection of universal Ignorance in the microcosm. Therefore, the human soul in which, according to Buddhism, intelligence and desire are merged, should {128} be regarded as an individuation of the Tathâgata-Garbha. And it is in this capacity that the Garbha is called _Âlayavijñâna_. _The Âlayavijñâna and its Evolution._ As we have seen, the Âlayavijñâna or All-Conserving Soul is a particularised expression in the human mind of the Tathâgata-Garbha. It is an individual, ideal reflex of the cosmic Garbha. It is this “psychic germ,” as the Âlaya is often designated, that stores all the mental possibilities, which are set in motion by the impetus of an external world, which works on the Âlaya through the six senses (_vijñâna_).