The True Meaning of the Non-Self of Phenomena

The non-self nature of dharmas is the profound wisdom state of Consciousness-Only Dharma realized by Bodhisattvas on the grounds. Within all dharmas encompassed by the five aggregates, they gradually realize that a portion of dharmas are not self and lack self-nature, then realize that most dharmas are not self and lack self-nature, until finally realizing that all dharmas are not self and lack self-nature, thereby ultimately attaining Buddhahood. Sentient beings perceive all dharmas as possessing certain real attributes, thus giving rise to attachment, which constitutes the clinging to dharmas. Bodhisattvas beyond the grounds possess profound Consciousness-Only wisdom, enabling them to directly observe how a portion or most dharmas arise from and are sustained by the Tathagatagarbha. Consequently, they do not regard certain portions or most dharmas of the triple realm as truly having inherent nature, thus realizing the non-self nature of a portion of dharmas and the non-self nature of most dharmas.

Bodhisattvas before the grounds and ordinary sentient beings, lacking the ability to directly observe the origin and essence of a portion or most dharmas in the triple realm, mentally perceive these dharmas as possessing certain reality and self-nature. They regard the material universe as the material universe itself, utterly failing to perceive that the material universe consists entirely of attributes of the Tathagatagarbha, functions of the Tathagatagarbha, and is composed of seeds of the Tathagatagarbha. Therefore, they perceive dharmas as having self, thus generating the view of self in dharmas and clinging to it. Sentient beings regard all principles and dharmas they cognize as truly existent, perceiving all principles and dharmas as precisely themselves, utterly failing to observe the true essence of these principles. They do not know that these are all attributes of the Tathagatagarbha, lacking their so-called intrinsic nature. Therefore, they perceive these principles and dharmas as having self-nature, belonging to themselves, thus generating the view of self in dharmas and clinging to it.

If sentient beings could directly observe that the material universe is composed of seeds of the Tathagatagarbha, that it consists of attributes of the Tathagatagarbha, and that its essence is precisely the Tathagatagarbha, then they would no longer regard the material universe as the material universe itself. Instead, they would perceive the reflection of the Tathagatagarbha within the material universe, observe the functioning of the Tathagatagarbha, and thus be free from the view of self in dharmas and clinging to it. If sentient beings could directly observe that the six faculties and their objects (the six dusts) are composed of seeds of the Tathagatagarbha, that they are attributes of the Tathagatagarbha, and that their essence is precisely the Tathagatagarbha, then they would no longer regard the six faculties and their objects as the six faculties and objects themselves. Instead, they would perceive the reflection of the Tathagatagarbha within the six faculties and objects, observe the functioning of the Tathagatagarbha, and thus be free from the view of self in dharmas and clinging to it. (The six faculties and six dusts are a portion of all dharmas, and are also dharmas.)

If sentient beings could directly observe that all rules, laws, conventional truths (samvriti-satya), and ultimate truths (paramartha-satya) are formed by seeds of the Tathagatagarbha, that they are attributes of the Tathagatagarbha, and that their essence is precisely the Tathagatagarbha, then they would no longer regard all these rules, laws, conventional truths, and ultimate truths as rules, laws, conventional truths, and ultimate truths themselves. Instead, they would perceive the reflection of the Tathagatagarbha within these laws and truths, observe the functioning of the Tathagatagarbha, and thus be free from the view of self in dharmas and clinging to it. Therefore, the non-self nature of all dharmas realized by Bodhisattvas on the grounds does not mean that all dharmas are not the Tathagatagarbha. On the contrary, it precisely means that the essence of all dharmas is the Tathagatagarbha, lacking their own intrinsic nature. All dharmas entirely lack the self-nature of the five aggregates; they are empty, illusory, unreal, and subject to destruction. The "self" here refers to the conventional self of the five aggregates and the provisional self of the seven consciousnesses, not referring to the Tathagatagarbha.

The meaning of "all dharmas are not self, not different from self, and not intermingled with self" is not that all dharmas are not the Tathagatagarbha, not different from the Tathagatagarbha, and not intermingled with the Tathagatagarbha. On the contrary, it means that the essence of all dharmas is the Tathagatagarbha, they are all dharmas within the One True Dharma Realm, entirely true, and unchangingly real dharmas. The "self" that perceives all dharmas as self and not-self refers precisely to the one who perceives it. The "self" that grasps all dharmas as self refers precisely to the one who grasps. Naturally, it is the manas (seventh consciousness) and the seven consciousnesses that grasp all dharmas as self, as belonging to oneself, as possessed by oneself, and as used by oneself. Therefore, upon cultivating the Consciousness-Only wisdom and realizing that all dharmas are not self and do not belong to self, one ceases to grasp all dharmas as self and as belonging to self.