The Profound Meaning of Vijñaptimātratā in the Diamond Sutra (120)

Original text: Subhuti, what is called wholesome dharmas, the Tathagata says is not wholesome dharmas, therefore it is called wholesome dharmas.

Explanation: The World-Honored One again said to Subhuti: Subhuti, the wholesome dharmas I speak of, and the wholesome dharmas recognized by sentient beings, the Tathagata says are not wholesome dharmas; there is no actual meaning of wholesomeness and dharma, they are merely appearances, therefore they are provisionally named wholesome dharmas. Wholesome dharmas are divided into many levels and connotations; there are wholesome dharmas of the mundane world, and wholesome dharmas beyond the world; there are small wholesome dharmas, and great wholesome dharmas, and even wholesome dharmas in the ultimate sense. The wholesome dharmas of the mundane world are the Five Precepts and Ten Wholesome Deeds. When the World-Honored One first came to the Saha World, he first taught the wholesome dharmas for humans and devas, enabling sentient beings to practice accordingly, attain worldly blessings; this is small wholesomeness. After sentient beings attain worldly blessings, they can then continue to follow the World-Honored One to study the Agama path of liberation, transcend the suffering of the three realms, this is middling wholesomeness. Subsequently, the World-Honored One spent over twenty years proclaiming the principle of prajna to sentient beings, enabling them to practice accordingly, all realizing the true reality of prajna, becoming bodhisattvas in the true sense, and then generating various profound prajna wisdoms; this is superior wholesomeness. Afterwards, the World-Honored One proclaimed the profound principles of Vaipulya and consciousness-only, enabling Mahayana bodhisattvas to gradually possess profound wisdom of the path; this is great wholesomeness. Finally, the World-Honored One again preached the ultimate meaning of the One Buddha Vehicle such as the Lotus Sutra and Nirvana, enabling all sentient beings to enter the path to Buddhahood, practice the dharma for attaining Buddhahood, to achieve the ultimate perfect Buddha fruit; this is ultimate wholesomeness. These wholesome dharmas all have corresponding dharma characteristics, and these dharma characteristics are manifested and illusorily produced based on the formless mind-essence of Tathagatagarbha, which is without the four marks. These dharma characteristics are all accomplished by Tathagatagarbha, depending on various conditions, flowing out seeds. Appearances exist, sentient beings can see them, but existence is not real existence, appearances are not true appearances; their essence is the suchness of Tathagatagarbha, all are things within the one true dharma realm of suchness, not beyond suchness. All wholesome dharma appearances are like gold vessels, all come from gold, their essence is the gold of Tathagatagarbha. Therefore, they are all one true dharma realm—the substance of suchness. Thus, all these illusory appearances of wholesome dharmas, which are not real dharmas, are named wholesome dharmas; although the name is wholesome dharmas, the substance is the principle-body of suchness.