Explaining the Diamond Sutra: The Tathagata Deconstructs the Phenomena of Dust Motes and the World

Chapter Thirteen: Receiving and Upholding the Dharma
Subhuti, what do you think? Are all the fine dust particles in the three-thousandfold great chiliocosm numerous? Subhuti replied: Very numerous, World-Honored One. Subhuti, all these fine dust particles, the Tathagata says, are not fine dust particles; they are merely termed fine dust particles. The Tathagata says the worlds are not worlds; they are merely termed worlds.

Explanation: The Buddha said: Subhuti, what is your view on this matter? Are all the fine dust particles in the three-thousandfold great chiliocosm not exceedingly numerous? Subhuti replied: They are extremely numerous, World-Honored One. The Buddha said: Subhuti, all fine dust particles, the Tathagata declares, are not actual dust particles—they lack any true dust-particle nature. They are merely illusory appearances, and these illusory appearances are given the provisional name "fine dust particles." The three-thousandfold great chiliocosm formed by the aggregation of these dust particles, the Tathagata declares, is not a true world—it lacks any real world-nature. It is merely a manifestation conjured forth, and these illusory, provisional appearances are provisionally termed a "world."

The fine dust particles within the three-thousandfold great chiliocosm are manifestations arising from the four primary elements (earth, water, fire, wind) contained within the Tathagatagarbha. They are not truly existent. These impermanent, particulate phenomena are given the name "fine dust particles." Thus, "fine dust particle" is merely a provisional term, a conceptual designation. The same applies to "world." Based on the collective karma of sentient beings, the Tathagatagarbha of sentient beings projects the four primary elements according to their karmic conditions, manifesting the world in which they live. When the conditions exhaust, the world disintegrates and perishes. Therefore, the world is not truly, substantially existent. It is merely a name given to the material environment where sentient beings dwell, called a "world." All phenomena arising from causes and conditions are not truly existent; they are empty and provisional—merely provisional names and concepts.

The great chiliocosm formed by the aggregation of numerous fine dust particles is the external space where sentient beings' five aggregates (form, feeling, perception, mental formations, consciousness) exist. It is the material aspect (rupa-dharma) of the mundane realm. Here, the Tathagata dispels the phenomenal appearance of this material aspect. So, does the realm of the five aggregates within the mundane sphere possess true reality? It possesses no true reality; it is entirely illusory, provisional appearances. It is provisionally named "world," provisionally named "samsaric realm," provisionally named "mundane sphere," provisionally named "five aggregates." Since the five aggregates are merely a provisional designation, then all activities performed by the five aggregates—generating the bodhi 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 of these are illusory and empty, lacking true reality. So, what is there for you, me, her, him to cling to within this illusory world? What is there to grasp and refuse to relinquish?

Why do all these provisional appearances and names exist? Because of that diamond-like indestructible mind (the Tathagatagarbha). It brings forth all these dharmas through causes and conditions. What is conditioned to arise is necessarily subject to decay. Only that which is originally existent does not perish. Sentient beings, since beginningless time, have failed to recognize the true reality. Consequently, they grasp the provisional appearances as real, leading to the suffering of birth, death, and transmigration. Now, having studied the Vajra (Diamond) Sutra, one should swiftly realize the true reality, return to the true nature, reach the other shore of Nirvana, and cease the cycle of birth and death.