Has anyone ever in the history of Buddhism claimed that the phenomenal aspect of the storehouse consciousness is also permanent?

Question

Has anyone ever in the history of Buddhism claimed that the phenomenal aspect of the storehouse consciousness is also permanent?

I'm not asking if it's impermanent, but if it is also permanent. Usually the absolute aspect of the storehouse consciousness is said to be permanent

The revelation of the true meaning of the principle of Mahayana can be achieved by unfolding the doctrine that the principle of One Mind has two aspects. One is the aspect of Mind in terms of the Absolute (tathata; Suchness), and the other is the aspect of Mind in terms of phenomena (samsara; birth and death). Each of these two aspects embraces all states of existence. Why? Because these two aspects are mutually inclusive... Since it has been made clear that the essence of all things is empty, i.e., devoid of illusions, the true Mind is eternal, permanent, immutable, pure, and self-sufficient; therefore, it is called "nonempty"

I hope so, and the storehouse consciousness of ordinary people also -- because I cannot see a reasonable way to believe it is just impermanent.

Answer 1

It's impermanent. That's kind of the point. You're supposed to empty your store house consciousness or, practically speaking, at least try to stop perfuming the seeds.

4

The store consciousness is clear and undefinable.
Like a great river, it is always changing.
Neither pleasant nor unpleasant, when one becomes fully realized, it ceases to exist.

...

29

That is the supreme, world-transcending knowledge
Where one has no mind that knows
And no object that is known
Abandoning twofold grasping
The storehouse consciousness is emptied

30

That alone is the pure, primordial reality
Beyond thought, auspicious, unchanging
It is the blissful body of liberation
The dharmakaya nature of the enlightened ones

From Vasubandhu's Thirty Verses

What's "left" when you've abandoned the karmic conditions of the store-house consciousness and the two fold grasping (i.e. grāha-dvaya - the grasping of the grasped and the grasper himself) is ultimately all that is truly unchanging or supramundane. That said, I think it makes more sense to call what's left simply "unconditioned". It isn't subject to the negative influence of ordinary defilements. When you call it "permanent", I think it's too easy to fall into the trap of seeing it as a "thing" or a "self".

Answer 2

The Buddha Dharma is based on the Three Universal Characteristics Anicca, Dukkha, Anatta

Anicca -Change or impermanence is the essential characteristic of all phenomenal existence. We cannot say of anything, animate or inanimate, organic or inorganic, “this is lasting”; for even while we are saying this, it would be undergoing change.

“Impermanent, subject to change, are component things. Strive on with heedfulness!” This was the final admonition of the Buddha Gotama to his disciples.