Editing Laṅkāvatāra Sūtra (section)

=== The mistaken mind and the pure consciousness ===
[[File:Shadow of the peak when sun rising.jpg|thumb|350px|View of the sea from Mount Malaya showing the shadow of the mountain. The simile of the ocean and the waves is used in the sutra to illustrate the relationship between the pure consciousness and the defiled mind.]]
In some passages, the sutra also seems to divide the storehouse consciousness into two. In one passage these are called "the ultimate ālaya-consciousness and the ālaya of cognizance (vijñapti)," while in another passage, they are called "the true nature of the mind" (which is pure) and "the mind that arises from mistakenness."<ref name=":0" /> [[D. T. Suzuki|D.T. Suzuki]] similarly notes that according to the ''Laṅkā,'' the storehouse consciousness has two aspects "the Ālaya as it is in itself", called pāramālaya-vijñāna (the 'incessant' or prabandha aspect), and "the Ālaya as mental representation" (vijñaptir ālaya, the manifested or lakshaṇa aspect).<ref name=":17">Suzuki, D.T. (1999). ''The Laṅkāvatāra Sūtra: A Mahāyāna Text'', Introduction, p. xxv. Motilal Banarsidass Publ.</ref> Thus, it is the fluctuating (''pravṛitti'') aspect of the storehouse consciousness that gets caught up in the discrimination and craving of the manas consciousness, while the primitively pure (''prakṛitipuriśuddhi'') aspect of the storehouse does not.<ref name=":17" /> 

Indeed, this pure aspect of the storehouse consciousness is also called "something that has been in existence since the very first" (''pūrvadharmasthititā,'' or ''paurāṇasthitidharmatā'').<ref name=":18">Suzuki, D.T. (1999). ''The Laṅkāvatāra Sūtra: A Mahāyāna Text'', Introduction, p. xxix. Motilal Banarsidass Publ.</ref> According to Suzuki, the most common terms for this ultimate reality include: Tathatā ("suchness" or "thusness"), as well as "Satyatā, "the state of being true", Bhūtatā, "the state of being real", [[Dharmadhatu|Dharmadhātu]], "realm of truth", [[Nirvana (Buddhism)|Nirvana]], the Permanent (''nitya''), Sameness (''samatā''), the One (''advaya''), Cessation (''nirodha''), the Formless (''animitta''), Emptiness (''śūnyatā''), etc."<ref name=":18" />   

In yet another passage, the ''Lanka'' speaks of nine forms of consciousnesses (as opposed to the classic eight consciousnesses of Yogacara). This passage may have been the source of [[Paramartha|Paramārtha’s]] doctrine of the ninth consciousness, which he termed the *''amalavijñāna'' (pure consciousness).<ref name=":0" /> This distinction between an ultimate and a relative storehouse consciousness suggests that buddha-nature is not to be understood as completely equivalent with the storehouse consciousness, but rather is to be seen as the pure nature of the mind that remains once the mind has been purified of all adventitious stains (āgantukamala).<ref name=":0" />