The Thirty-two Marks of the Tathagata Are Also Non-Marks

The Diamond Sutra Original Text: Subhuti, what do you think? Can the Tathagata be seen by means of the thirty-two marks? No, World-Honored One, the Tathagata cannot be seen by means of the thirty-two marks. Why is that? The thirty-two marks spoken of by the Tathagata are not real marks; they are merely called the thirty-two marks.

Explanation: The Buddha said: Subhuti, what is your view on this matter, can one perceive the Tathagata by relying on the thirty-two marks? Subhuti replied: No, World-Honored One, one cannot perceive the Tathagata by relying on the thirty-two marks. Why is this so? According to the Tathagata's teaching, the thirty-two marks spoken of by the Tathagata are not true marks; they are provisionally designated as the thirty-two marks.

Since the thirty-two marks are not real, they are also not the Tathagata. Therefore, there must be a true Tathagata beyond them. We should not regard the thirty-two marks as the Tathagata, nor should we seek the Tathagata within the thirty-two marks. The true Tathagata is concealed behind the thirty-two marks; to perceive the true form requires immense wisdom and meritorious virtue. Just as the thirty-two marks are not the Tathagata, the five aggregates are not the self, not the person, not sentient beings, not a life span. We should not grasp any of the five aggregates, nor all of them together, as the self and cling to them. We must break through the appearance of the five aggregates, thereby breaking through the notions of self, person, sentient being, and life span.

The Tathagata possesses the thirty-two marks and eighty excellent characteristics. The thirty-two marks are not truly existent marks, nor are the eighty excellent characteristics truly existent marks. They are all forms that arise from nothingness and are empty even when present—manifestations produced by the Tathagata's undefiled consciousness based on the seeds of virtuous karma cultivated over three asamkhyeya-kalpas. Their nature is empty, and their form is also empty; the thirty-two marks are illusory appearances. A wheel-turning sage king also possesses the thirty-two marks; the Buddha's cousin, the Venerable Nanda, also had thirty-one marks; even the demon king can manifest the thirty-two marks. If one recognizes a person by their form, it is easy to mistake their identity. If the form perishes, the person perishes, yet in reality, the Tathagata does not perish. Therefore, one must discern between true and false appearances; one must break free from forms and attachments to increase wisdom and not be bound by forms.