Why Is the Rūpa Dharma Perceived by the Seventh Consciousness Considered Unreal?

Form is constituted by the five great seeds. Within the Tathagatagarbha, these five great seeds are formless and colorless; to the seven consciousnesses, they are empty and invisible. Innumerable five great seeds emerge from the Tathagatagarbha, forming what is called form according to specific rules and proportions. These forms should essentially still be empty and invisible. Just as air is invisible, and even when vast amounts of air gather together, it remains invisible; similarly, space is invisible, and even when space overlaps and accumulates, it remains empty and invisible. Yet, the seven consciousnesses persistently perceive tangible, formed appearances upon this empty, invisible form, failing to perceive emptiness and seeing only the conventional appearances. This is erroneous perception.

However, the Tathagatagarbha does not perceive tangible, formed, or characterized form; it does not perceive conventional appearances, seeing only emptiness, corresponding to the true nature of form. Therefore, the Tathagatagarbha possesses great wisdom, is non-deluded, does not give rise to the afflictions of the conventional world, and is not defiled by conventional phenomena. Its perception differs, rendering it undefiled. Consequently, for the seven consciousnesses to remove defilement and exhaust afflictions, they must invert their perception once more, restore their vision, perceive the appearance of emptiness, perceive the true reality. Then afflictions and ignorance will be shed entirely, and it becomes impossible not to attain Buddhahood.

Therefore, spiritual practice entails striving to perceive the true reality. One must not only perceive with the conscious mind but, more importantly, perceive with the manas (mind root). Primarily, it is the manas that perceives. The extent to which the manas perceives the true reality, and the degree of truth it perceives, determines the degree to which afflictions and ignorance are severed, gradually bringing one into accord with the Buddha within one's own mind. When one perceives the complete truth, when one perceives the truth entirely and thoroughly, ignorance is completely exhausted, and one becomes fully in accord with the Buddha within one's own mind. Then, naturally, one is a Buddha. Those who speak of attaining Buddhahood without severing afflictions attain only a false Buddhahood. Those who prefer fabrication are increasing in number because they lack the strength for genuine practice.