Why Is True Reality Also Non-Form?

Original Text: Bhagavan, if again there is a person who, upon hearing this sutra, attains a pure and clean faith, then the true mark arises. It should be known that such a person accomplishes the foremost rare and precious merit. Bhagavan, this true mark is precisely no mark. Therefore, the Tathagata names it the true mark.

Explanation: Subhuti said: Bhagavan, if there are others who, after hearing this sutra, generate great pure faith, they will recognize what is the true mark and what is the illusory false mark. Then it should be known that this person accomplishes the foremost rare and precious merit. Bhagavan, this so-called true mark is also not the true reality; it is likewise an illusory false mark. Therefore, the Tathagata says it is provisionally named the true mark.

Clearly, this so-called true mark is the wisdom cognition that arises in those who hear the sutra after their faith becomes pure and clean. It is realized wisdom. The wisdom that realizes the true mark is not the true mark itself. The wisdom of the true mark itself neither arises nor ceases, neither increases nor decreases, and is immutable. In contrast, the wisdom that discerns the true mark has arising and cessation, increase and decrease; therefore, it is not the true mark. It is not the inherently existing true reality but is provisionally named the true mark. It should be called the wisdom of realizing the true mark—the wisdom that arises upon realizing the true mark.

Moreover, the inherently existing true mark is formless and markless. It has no marks of worldly phenomena and no marks of the six dust realms. It has always revealed itself as markless. Therefore, it is also non-mark. This markless diamond mind is also named the true mark. By this name, the reality and the nature of neither arising nor ceasing of the diamond mind are revealed, enabling sentient beings to recognize and extol it.

After hearing this Diamond Sutra, to possess pure and clean faith—pure faith in this sutra, pure faith in the diamond mind—and to realize the diamond mind is indeed to accomplish the foremost rare and precious merit. It is truly rare and difficult to attain; such a person possesses exceedingly profound good roots. The mark of realizing the diamond mind is also eradicated; the mark of arising wisdom of the true mark is eradicated. Then, in the practice and realization of the Buddha Dharma, one does not grasp it as real, does not generate arrogance, dispels all marks, and attains an empty, pure, and tranquil mind. Thus, one will swiftly reach the other shore of Nirvana.