The True Meaning of the Non-Self of Phenomena

The non-self of dharmas is the profound wisdom state of consciousness-only realized by bodhisattvas on the grounds. Regarding all dharmas encompassed by the five aggregates, they gradually realize that a portion of dharmas are not the self and lack self-nature; that most dharmas do not constitute the self and lack self-nature; and ultimately, they realize that all dharmas are not the self and lack self-nature, thereby attaining complete Buddhahood. Sentient beings perceive all dharmas as possessing certain real attributes, thus generating attachment, which gives rise to attachment to dharmas. Post-first-ground bodhisattvas possess profound consciousness-only wisdom, enabling them to directly observe how a portion of dharmas and most dharmas arise and are sustained by the eighth consciousness. Consequently, they do not regard a portion or most dharmas of the triple world as truly possessing inherent nature, thus realizing the non-self of a portion of dharmas and the non-self of most dharmas.

Pre-ground bodhisattvas and ordinary sentient beings, lacking the ability to directly observe the origin and essence of a portion or most dharmas within the triple world, mentally perceive these dharmas as possessing a certain reality and self-nature. They regard the material universe as the material universe itself, utterly failing to perceive that the material universe is entirely an attribute of the eighth consciousness, a functional manifestation of the eighth consciousness, and composed of the seeds of the eighth consciousness. Therefore, they perceive dharmas as possessing self, resulting in attachment to the self of dharmas. Sentient beings regard all principles and dharmas they cognize as truly existent, seeing principles and dharmas merely as principles and dharmas, completely failing to perceive the true essence of these principles and dharmas. They do not know that these are all attributes of the eighth consciousness, lacking their so-called intrinsic nature. Consequently, they perceive these principles and dharmas as possessing self-nature and belonging to themselves, thus giving rise to attachment to the self of dharmas.

If sentient beings could directly observe that the material universe is entirely composed of the seeds of the eighth consciousness, is entirely an attribute of the eighth consciousness, and is essentially the eighth consciousness itself, then they would no longer regard the material universe as the material universe. Instead, they would perceive the reflection of the eighth consciousness within the material universe, observing the functional manifestations of the eighth consciousness, thereby eliminating the view of self in dharmas and attachment to the self of dharmas. If sentient beings could directly observe that the six sense faculties and six sense objects are composed of the seeds of the eighth consciousness, are attributes of the eighth consciousness, and are essentially the eighth consciousness itself, then they would no longer regard the six sense faculties and six sense objects as the six sense faculties and six sense objects. Instead, they would perceive the reflection of the eighth consciousness within the six sense faculties and six sense objects, observing the functional manifestations of the eighth consciousness, thereby eliminating the view of self in dharmas and attachment to the self of dharmas. (The six sense faculties and six sense objects are a portion of all dharmas and are also dharmas.)

If sentient beings could directly observe that all rules, laws, conventional truths, and ultimate truths are formed by the seeds of the eighth consciousness, are attributes of the eighth consciousness, and are essentially the eighth consciousness itself, then they would no longer regard these rules, laws, conventional truths, and ultimate truths as rules, laws, conventional truths, and ultimate truths. Instead, they would observe the reflection of the eighth consciousness within these laws and principles, perceiving the functional manifestations of the eighth consciousness, thereby eliminating the view of self in dharmas and attachment to the self of dharmas. Therefore, the non-self of all dharmas realized by ground-level bodhisattvas does not mean that all dharmas are not the eighth consciousness; on the contrary, it means that all dharmas are the eighth consciousness, lacking any intrinsic nature of their own. All dharmas are empty, illusory, unreal, and perishable. The statement "all dharmas are not the self, not different from the self, and not mixed with the self" does not mean that all dharmas are not the eighth consciousness, are not different from the eighth consciousness, or are not mixed with the eighth consciousness. On the contrary, it signifies that the essence of all dharmas is the eighth consciousness; they are dharmas within the One True Dharma Realm, all being truly real.