Mahâyânism is essentially idealistic and does not make a radical, qualitative distinction between subject and object, thought and being, mind and nature, consciousness and energy. Therefore, the being and activity of the Âlaya are essentially those of the Garbha; and again, as the Garbha is the joint creation of universal Ignorance and Suchness, so is the Âlaya the product of desire (_kleça_) and wisdom (_bodhi_). The Garbha and the Âlaya, however, are each in itself innocent and absolutely irresponsible for the existing state of affairs. And let it be remarked here that Buddhism does not condemn this life and universe for their wickedness as was done by some religious teachers and philosophers. The so-called wickedness is not radical in nature and life. It is merely superficial. It is the work of ignorance and desire, and when they are converted to do service for the {129} Bodhi, they cease to be wicked or sinful or evil. Buddhists, therefore, strongly insist on the innate and intrinsic goodness of the Âlaya and the Garbha. Says Açvaghoṣa in his _Awakening of Faith_ (p. 75): “In the All-Conserving Soul (_Âlaya_) Ignorance obtains, and from non-enlightenment [thus produced] starts that which sees, that which represents, that which apprehends an objective world, and that which constantly particularises.” Here we have the evolution of the Garbha in its psychological manifestation; in other words, we have here the evolution of the Âlayavijñâna. When the Garbha or Âlaya comes under the influence of birth-and-death (_samsâra_), it no longer retains its primeval indifference or sameness (_samatâ_); but there come to exist that which sees (_viṣayin_) and that which is seen (_viṣaya_), a mind and an objective world. From the interaction of these two forms of existence, we have now before our eyes the entire panorama of the universe swiftly and noiselessly moving with its never-tiring steps. A most favorite simile with Buddhists to illustrate these incessant activities of the phenomenal world, is to compare them to the waves that are seen forever rolling in a boundless ocean, while the body of waters which make up the ocean is compared to Suchness, and the wind that stirs up the waves to the principle of birth-and-death or ignorance which is the same thing. So we read in the _Lankâvatâra Sûtra_: {130} “Like unto the ocean-waves, Which by a raging storm maddened Against the rugged precipice strike Without interruption; Even so in the Alaya-sea Stirred by the objectivity-wind All kinds of mentation-waves Arise a-dancing, a-rolling.”[60]