The Profound Meaning of Consciousness-Only in the Diamond Sutra (143)

Why is this so? If the world truly exists, it would be a composite aggregation. The Tathagata speaks of a composite aggregation, yet it is not a true composite aggregation; it is merely called a composite aggregation. Subhuti, a composite aggregation is inexpressible. However, ordinary people cling to such phenomena.

Explanation: The World-Honored One said: Why is this said? Because if the world truly exists, then this world is a composite aggregation. The composite aggregation spoken of by the Tathagata is not a real phenomenon; there is no true composite aggregation. It is merely given the name "composite aggregation." If this world truly exists, it would ultimately be a composite aggregation formed by countless minute particles of dust. The Tathagata says this composite aggregation is not truly existent, nor is there truly a thing called a composite aggregation. All is illusory; its essence is the Tathagatagarbha nature. Therefore, the composite aggregation is also given a provisional name, called a composite aggregation. Subhuti, a composite aggregation is inexpressible and cannot be spoken of. Yet ordinary people cling to these phenomena.

The Buddha said that the composite aggregation formed by material particles, minute particles, and dust is nothing to speak of. Because it is all a body falsely combined of the Four Elements, it has no real existence. It is not real; it is all manifested by the Tathagatagarbha. It is all the appearance of the Tathagatagarbha; its essence is also the Tathagatagarbha. Since this is so, there is no composite aggregation to speak of. Therefore, the composite aggregation is inexpressible and need not be clung to, because it is not real. All phenomena are arising, ceasing, and illusory. However, regarding these arising, ceasing, illusory false appearances, ordinary people, since beginningless kalpas, have always clung to these illusory false appearances, believing them to be real and substantial. Ordinary people habitually cling to the realms of the six dusts (sights, sounds, smells, tastes, touches, and mental objects), yet these realms of the six dusts are also false appearances composed of material, the minute particles of the Four Elements. They are not real; there is no true phenomenon. They are merely names. Ordinary people, unaware of this, often cling to these nominal false appearances.

Since beginningless kalpas, ordinary people have always clung to the land, world, and living environment in which they exist. In reality, these are also formed by material particles; they are merely composite aggregations. They are all illusory, arising, ceasing, and changing. They are formed, sustained, and upheld by the Tathagatagarbha continuously projecting the seeds of the Four Elements, moment by moment. Without the Tathagatagarbha, there would be no such composite aggregations. In truth, they are all appearances of the Tathagatagarbha. These appearances are not real; they are all falsely combined, illusory manifestations, like illusions in a dream or flowers in the sky—not real. However, ordinary people do not know this; they are unaware of this fact. They regard all phenomena they encounter as real. Then they cling, grasp, and fixate. Because of this clinging, grasping, and fixation, they become bound by these false appearances, fettered within the cycle of birth and death in the six realms, unable to attain liberation.

Therefore, the Buddha says that ordinary people (that is, the foolish) do not know the true nature of all dharmas. They merely cling stubbornly to illusory, false appearances. Only when sentient beings learn the true Mahayana teaching of the true nature of reality, realizing that the entire world, the environment we depend on for survival, and the people, events, and things we encounter are all illusory appearances formed by the Tathagatagarbha projecting seeds—their essence being the appearance of the Tathagatagarbha, not truly existent—only upon realizing this truth can the clinging nature of sentient beings be diminished and eradicated. Then the cause of birth and death is eradicated, and sentient beings can be liberated from the cycle of birth and death.