The Profound Meaning of Vijñaptimātratā in the Diamond Sutra (Part 28)

The six consciousnesses constitute the consciousness aggregate: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mental consciousness. All arise from the ālaya-vijñāna when the six sense faculties contact the six sense objects. If the manas (mental faculty) lacks interest in the six sense objects, the ālaya-vijñāna does not give rise to the six consciousnesses. This results in phenomena like seeing without perceiving, hearing without comprehending, and other states of non-awareness. Upon entering the state of non-perception (asaṃjñā-samāpatti) or the state of cessation (nirodha-samāpatti), the mental consciousness also ceases to arise. Sentient beings then become completely unaware, devoid of any discrimination.

In summary, all phenomena of the five aggregates and eighteen elements of sentient beings are impermanent, illusory, and subject to arising and ceasing. The five-aggregate body is like a puppet in a shadow play, an electric doll, a character in an animated film, like images of cats or dogs formed by clouds in the sky, or like characters on television—utterly unreal. Sentient beings, ignorant and deluded, cling to this illusion, falsely creating karma of body, speech, and mind, thus remaining trapped within the cycle of the six realms. If a disciple of the Buddha wishes to transcend this ocean of suffering in samsara, they should constantly contemplate and reflect, according to the above explanation, on the illusory nature of the five aggregates and eighteen elements. Through this practice, they can attain the fruits of the Hinayana path, or even awaken to the Mahayana path of Dharma, realizing the true ālaya-vijñāna.