The Profound Meaning of Consciousness-Only in the Diamond Sutra (147)

Subhūti, what is called the dharmalakṣaṇa, the Tathāgata says is not the true dharmalakṣaṇa, hence it is merely designated as dharmalakṣaṇa.

Explanation: The World-Honored One said: Subhūti, what sentient beings refer to as so-called dharmalakṣaṇa, the Tathāgata says are not truly existent dharmalakṣaṇa, not substantially real dharmalakṣaṇa; they are merely names, thus provisionally designated as dharmalakṣaṇa.

Dharmalakṣaṇa includes the rūpa-dharma lakṣaṇa (phenomenal characteristics) and citta-dharma lakṣaṇa (mental characteristics) within the three realms. Rūpa-dharma lakṣaṇa refers to the five sense faculties (pañcendriyāṇi) and the corresponding objects of form, sound, smell, taste, touch, and dharmas (rūpa-śabda-gandha-rasa-spraṣṭavya-dharma). Whether it is the external objective aspect (bāhya-pratyaya) or the internal subjective aspect (adhyātma-pratyaya) of these form, sound, smell, taste, touch, and dharmas, none are truly existent dharmalakṣaṇa. Superficially they appear to exist, but in essence they are empty (śūnya). These rūpa-dharma lakṣaṇa are all constructed by the Tathāgatagarbha's manifestation of the four great elements (mahābhūta); thus they are illusory, like flowers in the sky, like a mirage, like light and shadow, like the moon reflected in water. Their essential nature is the dharmalakṣaṇa of Tathāgatagarbha, and the dharmalakṣaṇa of Tathāgatagarbha is also empty. Therefore, form, sound, smell, taste, touch, dharmas, and the five sense faculties are all empty characteristics (śūnyalakṣaṇa); thus they are not true dharmalakṣaṇa, having only names without substance.

Citta-dharma lakṣaṇa refers to the dharmalakṣaṇa of the seven consciousnesses (sapta-vijñāna) and the accompanying mental factors (caitta-dharma lakṣaṇa). The dharmalakṣaṇa of the seven consciousnesses are formed by the Tathāgatagarbha's manifestation of the seeds (bīja) of the seven consciousnesses. These consciousness-seeds arise momentarily and perish instantly, constantly changing and impermanent, illusory and unreal. The operational characteristics (ākāra) of the functioning seven consciousnesses appear to exist superficially, but are essentially empty, like a mirage that merely deceives the eyes. Therefore, the seven consciousnesses are also not truly existent; they lack real dharmalakṣaṇa. Their essential nature is the empty characteristic of Tathāgatagarbha.

The operational characteristics of the functioning seven consciousnesses manifest through mental factors (caitta), including the five omnipresent mental factors (pañca-sarvatraga): attention (manasikāra), contact (sparśa), sensation (vedanā), perception (saṃjñā), and volition (cetanā), as well as all other mental factors. When the seven consciousnesses function, these five mental factors immediately accompany their manifestation. Other mental factors may also manifest alongside the seven consciousnesses at times. When the seven consciousnesses arise, the mental factors manifest accordingly; when the seven consciousnesses cease, the mental factors cease accordingly. The arising and ceasing of the seven consciousnesses are false and unreal; the mental factors are even more so—arising, ceasing, false, and unreal. Their apparent operational characteristics seem to exist but are fundamentally illusory and empty, utterly unobtainable. Their essential nature is the empty characteristic of Tathāgatagarbha. Therefore, citta-dharma lakṣaṇa is also empty, merely a name. Thus, the Buddha says dharmalakṣaṇa is not true dharmalakṣaṇa; it is not a truly existent dharmalakṣaṇa, being only a name. It should not be taken as real nor clung to.