Tathagata Shattering the Subtle Particle Forms and the Worldly Forms

Original text of the Diamond Sutra: Subhuti, what do you think? Are all the minutest particles in the three-thousandfold great chiliocosm numerous? Subhuti replied: Very numerous, World-Honored One. Subhuti, all these minutest particles, the Tathagata declares are not minutest particles; they are merely termed minutest particles. The Tathagata declares that the world-system is not a world-system; it is merely termed a world-system.

Explanation: The Buddha said: Subhuti, what is your view on this matter? Are all the minutest particles in the three-thousandfold great chiliocosm not exceedingly numerous? Subhuti replied: Extremely numerous, World-Honored One. The Buddha said: Subhuti, all minutest particles, the Tathagata declares are not minutest particles; there is no true characteristic of minutest particles—they are all illusory appearances, and these illusory appearances are merely designated as minutest particles. The three-thousandfold great chiliocosm formed by the aggregation of minutest particles, the Tathagata declares is not a world-system; there is no true characteristic of a world-system—it is all conjured forth, and these conjured illusory appearances are merely designated as a world-system.

The great chiliocosm composed of numerous minutest particles is the external space where sentient beings’ five aggregates exist; it is the material aspect of the mundane realm. Thus far, the Tathagata has deconstructed the characteristics of this material aspect. Then, does the realm of the five aggregates within the mundane realm possess true characteristics? There are no true characteristics; all are illusory appearances, merely designated as the world-system, designated as the mundane realm, designated as the realm of the five aggregates. Since the five aggregates are merely designations, then all undertakings performed by the five aggregates—generating the bodhicitta mind, practicing the bodhisattva path for self-benefit and benefiting others, teaching the Dharma to liberate beings, realizing and attaining the Dharma, accomplishing the bodhisattva fruits and the Buddha fruit, establishing Buddha lands—all these are illusory and empty, without true characteristics. Then, what is there for you, me, her, or him to cling to within this illusory realm? What is there to grasp and refuse to relinquish?

Why do all these illusory appearances and designations exist? Because of that adamantine, indestructible mind. It brings forth all dharmas through causes and conditions. Whatever arises must decay; only that which is originally existent remains indestructible. Sentient beings, since beginningless kalpas, have failed to recognize the true reality, thus grasping illusory appearances as true reality, giving rise to the suffering of birth and death through samsara. Now, having studied the adamantine Dharma, one should swiftly realize the ultimate reality, return to the true nature, and reach the shore of Nirvana, no longer drifting in the cycle of birth and death.