 Huayan inherits from Madhyamaka the view that all entities are conditioned. To be conditioned is for an entity to be causally or conceptually dependent for its existence and its identity on something else. However, Huayan takes the additional steps of arguing that, because the identity of any one thing is dependent on the identities of other things, “one is all,” and because the whole is dependent for its identity on its parts, “all is one.” Huayan adopts from Yogacara the terms “repository consciousness” (alayavijnana) and “womb of the Buddha” (tathagatagarbha), which it uses to describe the reality of the world in itself. The Third Patriarch Fazang (discussed more below) illustrates how “one is all and all is one” with the relationship between a rafter and the building of which it is a part. He argues that the building is the rafter, because the building is nothing more than the sum of its parts, so each part is essential to its identity. Conversely, the rafter is the building, because what makes the rafter a rafter is its role as a part of the building. (Intuitively, if the rafter were removed from the building, its identity could change to being a bench, or a teeter-totter, or simply kindling.) 