Contemplating the Five Aggregates and Eliminating the View of Self (Part I) (Second Edition)
The State of Utter No-Self
If one calmly examines the so-called "self" within the mind, it becomes apparent that no matter how much one feels they have cultivated themselves, traces of "self" still permeate the heart. In every action, one habitually prioritizes personal gains and losses, acting from self-interest before considering others. It is because one regards all dharmas as real that one struggles against them. Truly achieving no-self is profoundly difficult. The habitual tendencies accumulated since beginningless kalpas are not easily detected, let alone subdued and eradicated.
For what ultimate purpose does one study Buddhism and cultivate practice throughout immeasurable kalpas? It is to attain complete no-self. If one ceases to regard any dharma as "self" or as real, and refrains from struggling against any dharma, then there would be no further need to study Buddhism or engage in cultivation. Both the Mahayana and Hinayana paths would no longer require study.
How should one address the various forms of "self" within the mind? First, one must recognize what constitutes this so-called "self" and understand its scope. Begin by eradicating the most narrow-minded views of "self," then subdue self-nature and eliminate self-attachment. Beyond this, there exist broader self-views—regarding all dharmas within the three realms of existence as "self" and as real. These must be gradually subdued and eradicated along the path of future cultivation. Once completely severed, true peace prevails under heaven, with no further afflictions. One attains ultimate bliss, self, purity, and eternity—how delightful would that be!
Whenever one regards any dharma as real and struggles against it, that is self-nature. When one truly ceases to struggle, the mind becomes profoundly peaceful, gentle, docile, compassionate, and luminous—utterly clear, open-minded, and magnanimous, radiating boundless light. When can one fully attain this state? To "not regard a single dharma with attachment" is easy to say but exceedingly difficult to achieve, for habitual tendencies run too deep and are hard to eradicate completely.
To oppose no person, struggle with no matter, and bear enmity toward no dharma—with a mind that is open and aboveboard, peaceful and harmonious, candid and straightforward, bright and luminous, serene and tranquil, spacious and uncluttered, harmonious and unified—this may well be the state of mind in utter no-self. Only such a life possesses true value and meaning, worthy of utmost care. Yet even the notion of "cherishing" vanishes, for the mind neither clings to nor dismisses any dharma, approaching the realm of Tathagatagarbha.
