The Profound Meaning of Consciousness-Only in the Diamond Sutra (52)

Therefore, the Dharma is like a raft used to cross a river; it is abandoned upon reaching the shore and discarded after use. This illustrates that the Dharma arises based on causes and conditions—it is illusory and empty. Upon reaching a certain stage of cultivation, one should not cling to it. Because the ignorance of sentient beings differs, the Dharma spoken by the Buddha also differs. Thus, there is no fixed Dharma for the Tathāgata to expound. Consequently, the Dharma expounded by the Tathāgata should not be grasped, for it too is empty, formed by conditions. It is merely used for a period of cultivation and then discarded; it should not be persistently grasped. However, while ignorance still exists, one must hold onto it and use it as a tool.

For example, take the Dharma of the Four Noble Truths. After realizing the fruit and attaining liberation, this Dharma is no longer useful for an Arhat. Next, one cultivates the Twelve Links of Dependent Origination to become a Pratyekabuddha. After attaining the fruit of Pratyekabuddhahood, the Dharma of Dependent Origination is also no longer useful. One then needs to cultivate the Six Perfections of a Bodhisattva. After realizing the mind and seeing one's true nature, the outer Six Perfections are no longer useful. One then cultivates the inner Six Perfections to enter the First Ground. After entering the Ground, the inner Six Perfections are no longer useful. One then cultivates the Ten Perfections (Pāramitās). After becoming a Tenth Ground Bodhisattva, the Ten Perfections are abandoned. One cultivates the Dharma of the Equal Enlightenment and Wonderful Enlightenment. After perfecting the Buddha Way, all Dharmas are no longer necessary; they are entirely discarded, leaving the mind empty and devoid of Dharmas.

Because all Dharmas have been perfectly cultivated, only after attaining Buddhahood can one expound them for sentient beings. Therefore, all Dharmas spoken by the Tathāgata are not inherently existent, fixed, or unchanging Dharmas; they are all empty, not true Dharmas. Yet, they are also not untrue Dharmas, because sentient beings, relying on these Dharmas, can realize the true Dharma—the unconditioned Dharma. Moreover, when the Buddha expounded these Dharmas, he never departed from the true Dharma of Suchness (Tathatā). It is precisely because the Dharma of Suchness functions here that the Buddha is able to expound them. All these Dharmas originate from the Buddha's own mind, the Suchness; they flow forth from Suchness and are part of Suchness, existing in a relationship of neither identity nor difference with Suchness.