The Contemplative Practices and Results of the Four Noble Truths

Severing the view of self: this "self" refers to the innate view of self associated with the manas (ego-consciousness) and the discriminating view of self associated with the mental consciousness. It does not mean severing the view of self regarding the tathāgatagarbha (Buddha-nature). The tathāgatagarbha has no view of self and thus requires no severing. It is only by enabling the manas and mental consciousness to contemplate and examine the suffering, emptiness, and impermanence inherent in the dharmas (phenomena) comprising the five aggregates (skandhas) and the eighteen elements (dhātus) that the manas and mental consciousness can confirm that the five aggregates and eighteen elements are neither the self nor what belongs to the self (ātmiya). This contemplation is not for the tathāgatagarbha to confirm that the five aggregates and eighteen elements are not the self or what belongs to the self. "No-self" (anātman) is not a denial of the existence of the tathāgatagarbha as self, but rather a denial of the true existence of the five aggregates and eighteen elements.

It is precisely because the five aggregates and eighteen elements are not truly existing, unchanging dharmas within the conventional realm that the manas and mental consciousness should be led to confirm that the five aggregates and eighteen elements are without self (anātman), and should no longer regard the five aggregates and eighteen elements as the self or what belongs to the self. The outcome of this contemplation is not for the manas and mental consciousness to confirm that the tathāgatagarbha is without self or that there is a tathāgatagarbha self, nor is it for the tathāgatagarbha to confirm that itself is without self. Before engaging in contemplation, one may acknowledge the existence of a tathāgatagarbha self, but the result of the contemplation should not be focused on the tathāgatagarbha. This is because the contemplation is directed at the five aggregates and eighteen elements, not at the tathāgatagarbha. The object of contemplation must not be confused; otherwise, the result will be confused, leading to an inability to genuinely sever the view of self.