The Lakṣaṇa of Dharma Must Also Be Transcended

Original text of the Diamond Sutra, Chapter Eight: All Buddhas and the Dharma of anuttarā-samyak-saṃbodhi (unsurpassed, perfect enlightenment) of all Buddhas arise from this sutra. That which is called the Buddhadharma is not the Buddhadharma.

Literal translation: All Buddhas and all Dharma methods for attaining Buddhahood arise from the Diamond Mind (vajra heart). Therefore, the Dharma that sentient beings refer to as Buddhadharma is also non-Buddhadharma (it is merely designated as Buddhadharma). Firstly, all Buddhas are Buddhas attained subsequently. The thirty-two marks of the five aggregates (skandhas) body are produced and manifested by one's own immaculate consciousness (amala-vijñāna). The Wisdom of Equality, the Wisdom of Marvelous Observation, and the Wisdom of Accomplishing Tasks are all manifested by one's own immaculate consciousness. The immaculate consciousness, moment by moment, uses the seven great seeds to produce and sustain the five aggregates and seven consciousnesses of the Buddha, enabling the Buddhas to manifest and exist presently. The Dharma method for attaining Buddhahood is not originally existent but arises subsequently. It is the experiential Dharma accumulated and summarized by all Buddhas through three great immeasurable kalpas of practice. It is a conditioned dharma, not a fixed Dharma, and it is also produced and sustained by the Buddha's immaculate consciousness.

Therefore, the Buddhadharma referred to by sentient beings is not inherently existent Dharma, nor is it the true, unborn and undying Dharma. It is merely named Buddhadharma later, provisionally designated as Buddhadharma. Although it is empty of inherent nature, it is also not non-Buddhadharma, because these methods ultimately have the function of leading to Buddhahood; they possess existence in the phenomenal realm and are not empty dharmas devoid of perceptible characteristics.

After negating the dharmic characteristics (dharmalakṣaṇa) of all Buddhas and the Dharma methods for attaining Buddhahood (the Buddhadharma), aside from the Diamond Mind and the true suchness of Buddha-nature (tathatā), what Dharma characteristic is truly existent, neither subject to change nor susceptible to negation? There is none. If even the most supreme dharmic characteristics can be negated, then there are no dharmic characteristics in the world that cannot be negated. Thus, the world is truly empty, desolate, and still. It is not worthy for sentient beings to pursue, seek, grasp, or cling to. All should cease and desist, rest the mind, and refrain from vain fabrication. For no matter what actions are performed, they are illusory and ultimately of no substantial use.