The Seeing-Part and the Seen-Part Are Essentially Tathāgatagarbha

The seeing aspect is the substance of consciousness as well as its function; the self-witnessing aspect is the substance of consciousness as well as its function; even the self-witnessed aspect is the substance of consciousness as well as its function. The seeds of consciousness are pure, and the consciousness formed is pure, yet the functioning of consciousness is impure because mental factors participate in its auxiliary operation. Since mental factors are impure, the function of consciousness becomes impure. However, these functions do not possess an impure appearance, for their essence is entirely the Tathāgatagarbha; the whole is the nature of Tathāgatagarbha. It is like a toilet made of gold: its appearance is that of gold, its essence is gold, and its nature is gold-nature. The essence of the seven consciousnesses is the Tathāgatagarbha; their functional nature is the nature of Tathāgatagarbha, leaving no room for impurity. This is the most profound meaning of all phenomena, the ultimate within the ultimate, beyond which there can be no further profundity. Ordinary individuals cannot bear this truth; this is certain. Therefore, we speak from the perspective of illusory appearances, where there exist impure appearances. The perceived aspect includes the appearance of material phenomena, mental phenomena, and phenomena that are neither material nor mental. The appearance of mental phenomena is essentially the nature of Tathāgatagarbha, which is pure. Similarly, the appearances of material phenomena and phenomena that are neither material nor mental are born from and manifested by the Tathāgatagarbha; their essence is likewise the nature of Tathāgatagarbha and equally pure. Nevertheless, this does not preclude the impurity present in illusory appearances.