The True Meaning of the Non-Self of Phenomena

Dharma-nairātmya is the profound wisdom state of Consciousness-Only realized by Bodhisattvas on the grounds (bhūmis). Within all dharmas encompassed by the five aggregates, they gradually realize that a portion of dharmas are not the self and lack self-nature; then they realize that the majority of dharmas are not the self and lack self-nature; 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 giving rise to attachment, which is dharma-graha (clinging to dharmas). Bodhisattvas beyond the grounds possess profound Consciousness-Only wisdom (vijñāna-jñāna), enabling them to directly observe how a portion and the majority of dharmas arise and are sustained by the Tathāgatagarbha. Consequently, they do not regard a portion or the majority of dharmas in the three realms as real entities possessing inherent nature, thus realizing the non-self of a portion of dharmas and the non-self of the majority of dharmas.

Bodhisattvas before the grounds and ordinary sentient beings, lacking the ability to directly observe the origin and essence of a portion and the majority of dharmas in the three realms, 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 observe that the material universe consists of attributes of the Tathāgatagarbha, is the functional manifestation of the Tathāgatagarbha, and is composed of the seeds (bīja) of the Tathāgatagarbha. Therefore, they perceive dharmas as having a self, giving rise to the view and clinging to the self of dharmas (dharma-ātma-dṛṣṭi and dharma-ātma-graha). Sentient beings regard all principles and dharmas they cognize as truly existent, considering all principles and dharmas to be exactly what they are, utterly failing to observe the true essence of these principles and dharmas. They do not know that these are all attributes of the Tathāgatagarbha, lacking their so-called inherent self-nature. Therefore, they perceive these principles and dharmas as possessing self-nature, belonging to the self, thus giving rise to the view and clinging to the self of dharmas.

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

If sentient beings could directly observe that all rules, laws, conventional truths (saṃvṛti-satya), and ultimate truths (paramārtha-satya) are formed by the seeds of the Tathāgatagarbha, that they are attributes of the Tathāgatagarbha, and that their essence is the Tathāgatagarbha itself, then they would no longer regard all these rules, laws, conventional truths, and ultimate truths as rules, laws, conventional truths, and ultimate truths. Instead, they would observe the reflection of the Tathāgatagarbha in these laws and truths, see the functional manifestation of the Tathāgatagarbha, and thus be free from the view and clinging to the self of dharmas. Therefore, the non-self of all dharmas realized by Bodhisattvas on the grounds does not mean that all dharmas are not the Tathāgatagarbha. On the contrary, it precisely means that the essence of all dharmas is the Tathāgatagarbha, lacking their own inherent self-nature. All dharmas entirely lack the self-nature of the five aggregates; they are empty, illusory, unreal, and perishable. The "self" here refers to the conventional self of the five aggregates and the conventional self of the seven consciousnesses, not the Tathāgatagarbha.

The meaning of "all dharmas are neither self nor non-self, neither different from self nor intermingled with self" is not that all dharmas are not the Tathāgatagarbha, not different from the Tathāgatagarbha, or not intermingled with the Tathāgatagarbha. On the contrary, the essence of all dharmas is the Tathāgatagarbha; they are all dharmas within the One True Dharma Realm (ekasatya-dharma-dhātu), entirely true, all being real and unchanging dharmas. The one who perceives all dharmas as self and non-self – this "self" refers to that very perceiver. The one who grasps all dharmas as self – this "self" refers to that very grasper. It is, of course, the seventh consciousness, the manas (mind-root), that grasps all dharmas as self, as belonging to oneself, as possessed by oneself, and as used by oneself. Therefore, upon cultivating Consciousness-Only wisdom and realizing that all dharmas are not the self and do not belong to the self, one no longer grasps all dharmas as self or as belonging to self.