Chapter Fifteen: The Fourteenth Section on the Extinction of Appearances and Attainment of Serenity

"Appearances" refer to all phenomena and all worldly manifestations within the three realms. In the Diamond Sutra, "appearances" primarily denote the four appearances: the appearance of self, the appearance of others, the appearance of sentient beings, and the appearance of lifespan. Secondly, it refers to the thirty-two marks of the Buddha. Thirdly, it encompasses the appearances of the six dusts (form, sound, smell, taste, touch, and mental objects), as well as all appearances within the three realms. "Extinction" means to transcend, to be non-corresponding, to be devoid of, and to lack. Who, then, can transcend these appearances, be non-corresponding to them, and be without them? Clearly, only the diamond-like prajñā mind-essence and the Buddhas.

Because the diamond-like mind is able to transcend these appearances and be non-corresponding to them, it is therefore serene and extinct. If it does not transcend these appearances, then there would be the duality of subject and object, knower and known; there would be sensation and perception regarding the realms of the six dusts. This would be like the consciousness-mind, abiding in a clamorous state where the mind cannot attain serene stillness. It would not be a mind of extinction, nor could it be called the nirvāṇa mind-essence.

The meaning of "serene extinction" is that this mind itself has no form, nor does it perceive form; thus, the mind is serene and extinct. It itself emits no sound, nor does it listen to sound; thus, the mind is serene and extinct. It itself emits no fragrance, nor does it smell fragrance; thus, it is serene and extinct. It itself has no taste-dust, nor does it perceive taste; thus, the mind is serene and extinct. It itself has no touch-dust, nor does it experience touch-dust; thus, the mind is serene and extinct. It itself has no dharma-dust, nor does it discriminate or experience dharma-dust; thus, the mind is serene and extinct. Regardless of how clamorous the six dusts may be, the diamond-like mind itself abides in a state of serene extinction, identical to the state of serene extinction experienced by arhats in the realm of nirvāṇa without residue. Therefore, this title elucidates the essential nature of the diamond-like mind.

Original Text: At that time, Subhūti, having heard this sutra, deeply understood its meaning and purport. Shedding tears and weeping sorrowfully, he addressed the Buddha, saying: "Rare indeed, World-Honored One! The Buddha has spoken such a profoundly profound sutra. From times past, since I obtained the wisdom eye, I have never before heard such a sutra as this."

Explanation: At this time, Subhūti, having heard the Buddha expound this Diamond Prajñāpāramitā Sutra, deeply comprehended all the principles and meanings of this Diamond Sutra. Because Subhūti had profoundly realized the principles of this sutra, he was filled with a mixture of sorrow and joy, and with tears of gratitude streaming down, he said to the World-Honored One: "Rare and precious World-Honored One! You are able to speak such a sutra with such profound principles. From ancient times, since I attained the wisdom eye through cultivation, I have never before heard such a sutra with principles so profound."

Since it is said that he deeply understood the meaning and purport, it indicates that Subhūti did not merely intellectually understand the principles of the Diamond Sutra but had profoundly realized them. Realization has many levels, shallow and deep. The shallow realization pertains to the content of the ten abodes, realizing the general characteristic wisdom of the tathāgatagarbha. A slightly deeper realization is the realization of the specific characteristic wisdom of the tathāgatagarbha, corresponding to the bodhisattva stages of the ten practices and the ten transferences of merit. A still deeper realization entails the wisdom of the path. Here, it is not specified whether Subhūti realized the specific characteristic wisdom of the ten practices or the ten transferences, but it is clear that Subhūti had deeply realized the essential principle of the tathāgatagarbha in the Diamond Sutra; thus, it was not a shallow realization.

The "wisdom eye" in the text refers to the eye of wisdom, which is the wisdom eye possessed by bodhisattvas before the first bhūmi and by arhats and pratyekabuddhas; it is not yet the dharma eye attained upon entering the bhūmis. Wisdom includes the wisdom of the Hīnayāna and the wisdom of Mahāyāna prajñā and vijñāna. The Hīnayāna wisdom eye arises from the severance of the view of self. The Mahāyāna wisdom eye arises from the realization of the mind (明心 - Ming Xin) and persists up to the tenth stage of transference of merit; thereafter, the dharma eye is attained. Subhūti possessed the wisdom eye in his previous life, indicating that in that life he had at least attained the fruition of the Hīnayāna. In this life, while still in his mother's womb, he knew that all dharmas are empty and serene, without the obscuration of rebirth. He was foremost among the Buddha's disciples in understanding emptiness. Therefore, Subhūti had cultivated the Buddha path for at least countless kalpas, with very profound good roots. Given Subhūti's good roots cultivated over many kalpas, yet he had never before heard a sutra as profound as the Diamond Sutra, this shows that the Diamond Sutra is a rare and difficult-to-encounter profound dharma treasure. If one lacks sufficient good roots and merit, one will not encounter such a profound prajñā sutra. With shallow good roots and scant merit, it is even more impossible to realize the diamond-like prajñā mind upon hearing it.

Original Text: "World-Honored One, if again there are people who, upon hearing this sutra, have pure faith and their minds become serene, then they will realize true reality. You should know that such people will accomplish the foremost, rare, and precious merit."

Explanation: Subhūti said: "World-Honored One, if there are people who, upon hearing this sutra, have unwavering faith, giving rise to pure faith, and are able to believe and accept that within sentient beings' bodies there exists this indestructible diamond-like mind perpetually abiding in the world, then they will be able to realize this indestructible diamond-like mind, giving rise to the wisdom of true reality. They will know that the source of all dharmas is the indestructible diamond-like mind, and that the true mind, the tathāgatagarbha, is the true reality of the dharma realm, real and not false, while all other dharmas are illusory appearances. Then you should know that such people have accomplished the foremost rare and precious merit."

The merit and wisdom of such a person are the foremost, rare, and precious in the world. From then on, this person's merit will gradually increase and grow, their wisdom will become increasingly profound and boundless, and they will be able to broadly benefit immeasurable sentient beings, ultimately attaining complete Buddhahood. Therefore, the realization of the prajñā mind of true reality entails inconceivable merit and inconceivable wisdom; no worldly dharma can compare to it. Even possessing immeasurable worldly wealth cannot compare to this merit; even mastering all worldly skills and ingenious wisdom cannot compare to this prajñā wisdom of true reality. These worldly merits and wisdoms are all dharmas of birth and death, change and decay; they are unreliable and, when enjoyed, are accompanied by afflictions. Sentient beings, because of these afflictions, drift through the six paths, still living like beggars, leading a life of wandering and begging, with unceasing suffering. Only by realizing the unborn, undying prajñā mind of true reality can one gradually extinguish all afflictions, attain a cool and serene mind, and have a mind increasingly pure and abundantly rich.

Clearly, this so-called "true reality" is the cognitive wisdom that arises in the mind of one who hears the sutra due to pure faith; it is the wisdom of realization. The wisdom that realizes true reality is not true reality itself. The wisdom of true reality itself is unborn, undying, neither increasing nor decreasing, and unchanging, whereas the wisdom that cognizes true reality is subject to birth, death, increase, and decrease; therefore, it is not true reality, not the originally existing true appearance. It is provisionally named "true reality" but should be called "the wisdom of true reality" or "the wisdom arising from the realization of true reality."

The originally existing true reality is formless and markless, devoid of any worldly dharma appearances, devoid of any appearances of the six dust realms. It has always revealed itself as markless; therefore, it is also non-appearance. This non-appearance diamond-like mind is also designated as "true reality," using this name to reveal the true nature, the unborn and undying nature of the diamond-like mind, enabling sentient beings to recognize and extol it.

After hearing this Diamond Sutra, to be able to have pure faith, pure faith in this sutra, pure faith in the diamond-like mind, and to be able to realize the diamond-like mind—this indeed accomplishes the foremost rare and precious merit, and is truly rare and precious. Such a person possesses extremely profound good roots. The appearance of realizing the diamond-like mind is also eradicated; the appearance of giving rise to the wisdom of true reality is eradicated. Then, regarding the cultivation and realization of the Buddha Dharma, one does not grasp it as real, does not give rise to self-conceit, dispels all appearances, and with an empty, pure, and serene mind, will swiftly reach the other shore of nirvāṇa.

Why is true reality also non-appearance?

Original Text: "World-Honored One, this true reality is precisely non-appearance. Therefore, the Tathāgata designates it as true reality."

Explanation: Subhūti further said to the World-Honored One: "World-Honored One, the true reality spoken of by the Tathāgata has no dharma appearance whatsoever; it lacks any dharma appearance of the threefold world. Therefore, the Tathāgata names it 'true reality.'"

"True" means real, not false, signifying true existence. Because it truly exists and can be realized, immeasurable and boundless Buddhas and bodhisattvas have already realized it and are endowed with immeasurable and boundless merit and wisdom. If it were not truly existent, merely a nominal concept, merely a designation, then realization would be meaningless, it could not give rise to great prajñā wisdom, and one could not accomplish the Buddha path. Because the diamond-like prajñā mind truly exists, is truly existent, with an essence that eternally abides and functions that are real, therefore sentient beings can meditate and realize it, and from then on become great wealthy elders within the Buddha Dharma.

Although the diamond-like mind-essence is called true reality, and its nature is real, if one tries to match it with worldly appearances, to seek its worldly form, it is utterly unobtainable. Because it is not a worldly dharma, not a worldly appearance; it has no form-appearance, no sound-appearance, no smell-appearance, no taste-appearance, no touch-appearance, no appearance of the six dust dharmas. Therefore, true reality is non-appearance. To seek and realize it, one must transcend these worldly appearances of the six dusts, transcend the appearance of the consciousness-mind of the seventh consciousness, transcend the five aggregates, and recognize that mind-essence which is without these appearances.

Moreover, to realize it, one must investigate within the appearances of the five aggregates and the worldly. True reality is intimately connected with worldly appearances, mutually dependent and inseparable. True reality relies on worldly appearances to manifest its own virtues and functions; worldly appearances rely on true reality to exist and function, to have superficial illusory functions. The two are like bundled reeds, mutually dependent.

Original Text: "World-Honored One, for me to now hear such a sutra as this, to believe, understand, accept, and uphold it, is not difficult. But if, in the future, in the last five hundred years of the degenerate age, there are sentient beings who hear this sutra, believe, understand, accept, and uphold it, then such a person will be the foremost rarity. Why? Because such a person is without the appearance of self, without the appearance of others, without the appearance of sentient beings, and without the appearance of lifespan."

Explanation: Subhūti said: "World-Honored One, for me now to be able to hear such a profoundly profound sutra, not only to give rise to pure faith and realize true reality, deeply understand the principles and meanings within it, deeply grasp the flavor of prajñā within it, but also to resolve to accept, uphold, and propagate this sutra—for me to accomplish this now is not difficult, because you, World-Honored One, personally teach and bestow blessings. But if, in the future, in the last five hundred years of the Dharma-ending age, there are sentient beings who encounter this sutra, hear the true reality Dharma-door of the tathāgatagarbha, then such a person is a person of great merit and virtue, rare and precious. Moreover, if they can have pure faith, correctly understand the diamond-like mind, accept and uphold the Diamond Sutra, then this person is the foremost rarity. Why is this person the foremost rarity? Because this person is already without the appearance of self, without the appearance of others, without the appearance of sentient beings, and without the appearance of lifespan."

In the last five hundred years when the Buddha Dharma is about to perish, the world is even more turbid and evil, sentient beings' afflictions are heavier, and their good roots are even scarcer. At such a time, if there are still sentient beings who can hear the Diamond Sutra, their good roots and merit are very profound. If, upon hearing it, they deeply believe and accept it, realize the diamond-like mind, and protect and propagate the Diamond Sutra, then this person has extremely profound good roots and is a very rare, long-cultivated bodhisattva. After realizing the diamond-like mind and understanding the principle of the emptiness of the five aggregates, this person's mind is without the appearance of self, others, sentient beings, and lifespan. These appearances depend on the five aggregates; once the five aggregates are empty, the four appearances vanish, and virtuous appearances manifest, making them a rare sage.

In that era universally attached to appearances, this person is able to realize the markless diamond-like prajñā mind, with a mind transcending the four appearances; therefore, this person is rare and precious. After this person realizes true reality, within their mind there is no longer the appearance of the five aggregates as self; they no longer regard the five aggregates as self, meaning they are a person who has severed the view of self. Simultaneously, within their mind, they will also extinguish the appearance of others, which is similar to the appearance of self, no longer regarding the appearance of others as real. Then, this person will know that the appearances of sentient beings' five aggregates, similar to the appearances of self and others, are also false and unreal, and within their mind, they will relinquish the appearance of sentient beings. Further, they will observe that the appearance of lifespan, which depends on sentient beings' five aggregates, is also false and unreal. Sentient beings' lifespans, one period after another, exist depending on the illusory five aggregates. Since the five aggregates are illusory, lifespan is even more illusory and unreal; therefore, the appearance of lifespan is also extinguished. A person who can transcend these four appearances, in that Dharma-ending age, is truly exceedingly rare and precious.

Why are the appearances of self, others, sentient beings, and lifespan non-appearances?

Original Text: "Why is this so? The appearance of self is precisely non-appearance. The appearances of others, sentient beings, and lifespan are precisely non-appearance. Why? Because one who transcends all appearances is called a Buddha."

Explanation: Subhūti said: "Why can this person be without the four appearances? Because the appearance of self is not a real appearance; the appearance of others is not a real appearance; the appearance of sentient beings is not a real appearance; and the appearance of lifespan is not a real appearance. Since they are not real appearances, they can be eradicated. Why is this so? Because every Buddha transcends all appearances; one who transcends all appearances is called a Buddha."

Why, after realizing the prajñā mind of true reality, does one's mind become without the four appearances and transcend them? Because the appearance of self is not a real appearance; it seems to exist superficially, but in reality, it is not real. One who realizes true reality will observe the functioning of the tathāgatagarbha, observe how the tathāgatagarbha gives rise to the five-aggregate self, and why it is an illusion produced by the tathāgatagarbha. With deeper wisdom, one will observe that all activities of the five aggregates are the functional manifestations of the tathāgatagarbha; the five aggregates themselves do not truly do anything. The dharmas of the five aggregates are illusory and unreal; their substance is entirely the tathāgatagarbha.

For example, a magician conjures up a five-aggregate body; this five-aggregate body will have certain functions and uses, but this five-aggregate body has no reality; its functions and uses are also not truly existent—they are all done by the magician. Again, like a puppet performing on stage; no matter how this puppet performs on stage, it is not done by itself. Therefore, all activities of the puppet are illusory, without actual substance; essentially, they are all done by the manipulator behind the scenes. The activities of my five aggregates are likewise; therefore, the appearance of the five-aggregate self is non-appearance—it is not a real appearance. Similarly, the appearance of others, the five-aggregate similarity of other humans, is also like this—there is no real five-aggregate appearance of others. No matter how humans live and act in the world, engaging in various endeavors, there are no real five-aggregate activities; their substance is the nature of the tathāgatagarbha. Therefore, the appearance of others is non-appearance.

Likewise, the appearance of sentient beings, similar to the appearance of others, is also false and unreal. Superficially, it seems to exist, but in substance, it is non-existent; its substance is entirely the tathāgatagarbha nature of sentient beings. The five-aggregate activities of sentient beings are like robots working; the robot itself is not autonomous, lacks independence—it still requires human assembly and manipulation. Therefore, the robot cannot truly perform any work; it is all done by the designer, manufacturer, and manipulator. The robot merely presents an illusory appearance to deceive the eye. Therefore, the boss would absolutely not pay wages to the robot, nor reward or punish the robot. Because the boss clearly knows that the robot is not a person, lacks human wisdom and ability; it is merely a tool used by people, and the work is not done by it. The five aggregates of sentient beings are like this; all endeavors are not done by the five aggregates; the five aggregates are merely a tool. Therefore, the appearance of sentient beings is non-appearance—unreal and not truly existent.

Then, the appearance of life, the appearance of lifespan, which manifests depending on the five aggregates of sentient beings, is also non-appearance—not truly existent. The life activities of sentient beings within a period of time, such as breathing, metabolism, eating, drinking, excretion, etc., superficially seem real, seem to have real meaning, but in reality, they are also illusory appearances manifested by the tathāgatagarbha, bestowed by the tathāgatagarbha; their essence is also the tathāgatagarbha. No matter how long this life lasts, its substance is the tathāgatagarbha; sentient beings have no real appearance of life. Therefore, the appearance of lifespan is non-appearance.

Why are the four appearances of self, others, sentient beings, and lifespan non-appearances, unreal appearances? Because the true reality of the dharma realm transcends all appearances. To have the four appearances is to have false appearances, illusory appearances, appearances of birth and death; this is not the true reality of the dharma realm, nor is it a true appearance. The true reality, the indestructible diamond-like prajñā mind, which is also the dharmakāya of the Buddhas, transcends all appearances, has no four appearances, nor any appearances whatsoever. Therefore, it is said that the true Buddha is without appearance, and the true Buddha also does not preach the Dharma. The Buddha who transcends all appearances is the dharmakāya Buddha of all Buddhas—the Buddha in the true sense. The Buddha with the five-aggregate appearance is the saṃbhogakāya Buddha, the nirmāṇakāya Buddha, and the transformation Buddha—Buddhas manifested by the dharmakāya Buddha, not the true Buddha.

Why can the four appearances disappear? Because the four appearances were never truly existent appearances; they are illusory appearances conjured by the diamond-like mind; therefore, they are of the nature of birth and death, empty, and unobtainable. If they were real appearances, they could not be emptied; no matter how much effort is made, these appearances could not be made to disappear. After realizing the diamond-like mind, when encountering conditions and facing objects, one directly observes that the appearance of self arises from the diamond-like mind, the appearance of others arises from the diamond-like mind, the appearance of sentient beings arises from the diamond-like mind, and the appearance of lifespan arises from the diamond-like mind. Thus, the four appearances gradually become exhausted, and the wisdom of emptiness becomes increasingly profound. Gradually, other dharma appearances are emptied; when all dharma appearances are completely emptied, Buddhahood is attained.

Therefore, the Buddha said: "One who transcends all appearances is called a Buddha." Here, "Buddha" has two meanings: one refers to the nirmāṇakāya Buddha with the five-aggregate body; the other refers to the dharmakāya Buddha. The dharmakāya Buddha itself, since beginningless kalpas, has always transcended all appearances, empty of any appearance, formless and markless, without the appearances of form, sound, smell, taste, touch, or mental objects; it cannot be perceived by eyes, ears, nose, tongue, body, or mind. At this time, the nirmāṇakāya Buddha also transcends all appearances, empties all appearances, and is unattached to all appearances. The nirmāṇakāya Buddha and the dharmakāya Buddha are of one mind-nature, equally pure and unconditioned; only then is it the Buddha of perfect merit.

Original Text: The Buddha told Subhūti: "So it is, so it is. If again there are people who hear this sutra and are not alarmed, not frightened, and not fearful, you should know that such people are most rare."

Explanation: The World-Honored One told Subhūti: "It is so, truly so. If there are people who, upon hearing this Diamond Prajñāpāramitā Sutra, within their minds are not startled, not terrified, and not fearful, you should know that such people are truly hard to find, very rare. They are people with very profound good roots and merit."

Why did the World-Honored One say this? Because the Diamond Prajñāpāramitā Sutra entirely expounds the Mahāyāna principle of emptiness, teaching sentient beings to transcend the four appearances, transcend all appearances, and not grasp any appearance. Yet sentient beings, since beginningless kalpas, have always been attached to the four appearances, grasping all appearances, unwilling to relinquish them. Sentient beings' minds are deeply burdened with self-attachment, deeply entrenched in the view of self; they see all appearances as existent, not seeing all appearances as empty.

Because sentient beings, since beginningless kalpas, have deeply relied on existence, when they hear the Diamond Sutra speak of emptiness and non-existence, their minds will inevitably be very frightened, very alarmed, afraid of falling into emptiness, becoming empty and non-existent. They are unwilling to throw away the crutch they have relied on since beginningless kalpas, unwilling to become unsupported, and thus fear becoming empty and void, fear their own non-existence. Therefore, their minds give rise to fear and terror. These are people with insufficient good roots and merit, who cultivated for only a short time in past lives, and thus react this way. Conversely, those who hear this sutra speak of no four appearances, transcending the four appearances, and whose minds are not terrified—those are people who have cultivated for a very long time, whose planted good roots are already very profound. Such people, upon hearing the Diamond Sutra, not only are not alarmed and terrified but can also give rise to pure faith and are able to realize the diamond-like prajñā mind that transcends the four appearances. It is evident that such people are truly rare and precious.