As noted by Brunnholzl, this paradoxical storehouse consciousness qua buddha-nature contains both contaminated and uncontaminated latent tendencies (anusaya). Further, it is both momentary and not momentary, it is the cause of virtue and non-virtue, it is the cause of all existences in saṃsāra, and thus it must be purified. But, at the same time, this same buddha-nature is described as indestructible, free from a self, naturally pure and free from the flaw of impermanence. It is compared to a dancer who does various performances and yet also to pure gold or a diamond that is never tarnished or changed. The Lanka sutra states that this buddha-nature storehouse-consciousness is something that cannot be fully understood by those who are not Buddhas.
As noted by Brunnholzl, this paradoxical storehouse consciousness qua buddha-nature contains both contaminated and uncontaminated latent tendencies (anusaya). Further, it is both momentary and not momentary, it is the cause of virtue and non-virtue, it is the cause of all existences in saṃsāra, and thus it must be purified. But, at the same time, this same buddha-nature is described as indestructible, free from a self, naturally pure and free from the flaw of impermanence. It is compared to a dancer who does various performances and yet also to pure gold or a diamond that is never tarnished or changed. The Lanka sutra states that this buddha-nature storehouse-consciousness is something that cannot be fully understood by those who are not Buddhas