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 perceived by means of the thirty-two marks? No, World-Honored One, the Tathagata cannot be perceived by means of the thirty-two marks. Why is that? The thirty-two marks spoken of by the Tathagata are said to be non-marks; therefore, they are called the thirty-two marks.

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

Since the thirty-two marks are not real, then they are not the Tathagata. Therefore, there must be a true Tathagata elsewhere. 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, one must possess immense wisdom and meritorious virtues. The thirty-two marks are not the Tathagata; likewise, the five aggregates are not the self, not the person, not the sentient being, not the life span. We should not grasp any one or all of the five aggregates as the self and cling to them. We must break through the marks of the five aggregates, thereby eliminating the notions of self, person, sentient being, and life span.

The Tathagata possesses the thirty-two marks and eighty minor characteristics. The thirty-two marks are not truly existing marks, nor are the eighty minor characteristics truly existing marks. Both are marks arising from non-existence, having existence yet being empty. They are marks manifested by the Tathagata's immaculate consciousness based on the seeds of wholesome karma accumulated over three asamkhyeya kalpas of cultivation. Their nature is empty; the marks themselves are empty. The thirty-two marks are illusory appearances. A Wheel-Turning Sage King also possesses the thirty-two marks. The Buddha's cousin, the monk Nanda, also had thirty-one marks. Mara the Evil One can also manifest the thirty-two marks. If one recognizes a person by their marks, one may easily mistake their identity. If the marks perish, the person perishes, yet in reality, the Tathagata does not perish. Therefore, one must discern true marks from false marks and break through attachment to marks to increase wisdom and avoid being bound by appearances.