The Profound Meaning of Consciousness-Only in the Diamond Sutra (58)

Why is it possible to realize the Tathagatagarbha? It is because by reciting and studying the Diamond Sutra, one comprehends its profound principles, perfecting precepts, concentration, wisdom, and merit, thereby realizing the Tathagatagarbha. Subsequently, by expounding it to others, enabling them to realize it, and laying the foundation for their Buddhahood, the merit thus accrued is inconceivable, far surpassing the merit of offering the seven precious jewels.

The Buddha asked Subhuti: Why does the merit gained from realizing and then expounding it to others surpass that of offering the seven precious jewels? Because all Buddhas and the Dharma spoken by all Buddhas originate from this Diamond Sutra, which is the diamond-like mind, the Tathagatagarbha. Based on the prerequisite and foundation of realizing the Tathagatagarbha, by cultivating the seed functions of the Tathagatagarbha, one gradually accomplishes the Buddha Way and perfects bodhi from then onward. All the wholesome Dharma seeds cultivated by the Buddhas throughout three asamkhyeya kalpas are stored within their own Tathagatagarbha, while the seeds of unwholesome karma are absent; the exhaustion of ignorance is Buddhahood. Thus, the Buddhas arise from and are accomplished through the Tathagatagarbha. After accomplishment, they expound to sentient beings all Dharma methods for attaining Buddhahood, and the Dharma they speak also flows forth from the Tathagatagarbha within their own minds. The wholesome Dharma seeds cultivated by the Buddhas over countless kalpas are stored within their own Tathagatagarbha; when these seeds are emitted, they become the Buddha Dharma. Therefore, all Buddha Dharma emerges from this Diamond Sutra, the diamond-like mind Tathagatagarbha.

The Buddha said to Subhuti: "The so-called Buddha Dharma is not the Buddha Dharma." This statement closely addresses the theme, becoming the central sentence of this section. All Dharma spoken by the Buddha for attaining Buddhahood is termed "Buddha Dharma"—a designation artificially applied to the Dharma spoken by the Buddha. The Dharma spoken by the Buddha consists of Dharma seeds cultivated and preserved within the Buddha's Tathagatagarbha, expounded according to conditions. These Dharma seeds were stored later, formed subsequently; they are not the original Dharma. When the Buddha expounds the Dharma, he speaks different teachings according to conditions; this Dharma is also conditioned, arisen from causes and conditions, not an inherently fixed Dharma. Since it is not an inherently fixed Dharma, it is not the Dharma in the true sense.

The Dharma in the true sense is inherently existent, eternal and unchanging, neither arising nor ceasing, unconditioned, originally thus, naturally thus—it is the Tathagatagarbha, the undefiled consciousness, suchness, the supreme truth, the eighth consciousness, the maturational consciousness, the great mirror wisdom. All other designations are artificially named and termed, provisionally called "Buddha Dharma" as a skillful means. In summary, within both worldly and transcendental Dharma, only the Dharma of suchness is the true Dharma, the Dharma in the true sense, the original Dharma, the Dharma of true reality. All others are subsequently arisen, formed by conditions, subject to arising and ceasing—none are the Dharma of true reality.