Distinguishing the Twofold Selflessness

Observing the suffering, emptiness, impermanence, and non-self nature of dharmas, one ultimately realizes that the five aggregates and eighteen elements of the mundane world are all impermanent dharmas of non-self subject to birth and cessation. Only by realizing that the five aggregates are indeed characterized by arising and ceasing will one understand their non-self nature and gradually proceed to extinguish the activities of the five aggregates. Initially, one reduces the activities of the five aggregates and loses interest in them, knowing they are non-self, impermanent, subject to change, empty, and meaningless.

Observing the eighth consciousness and investigating it, the purpose of this observation is to realize the eighth consciousness within the five aggregates, to perceive the relationship between the five aggregates and the eighth consciousness, and ultimately to realize the one false and the one true—how the false arises and how the true is.

By observing how the eighth consciousness specifically gives rise to the five aggregates, one attains the realization that the five aggregates are indeed illusory, unreal, and non-self. Simultaneously, one realizes the true, eternal existence of the eighth consciousness. Observing the purity of the eighth consciousness within the body of the five aggregates, one attains the realization of the non-self nature of the eighth consciousness.

These two kinds of non-self point to different realities. The non-self nature of suffering, emptiness, and impermanence corresponds to the non-existence associated with impermanence and arising-ceasing. This non-existent "I" is the "I" of the seventh consciousness—a false self that must be extinguished.

The "I" of the eighth consciousness corresponds to non-arising and non-ceasing, to true reality, and to purity. The non-self nature of the eighth consciousness signifies that within the mind of the eighth consciousness, there is no self-cognition, no selfishness, and no sense of "I."

These two kinds of non-self must absolutely not be confused or conflated; otherwise, correct practice becomes impossible. The non-self deluded mind must necessarily be extinguished, while the non-self eighth consciousness is eternally indestructible.

The two kinds of non-self carry two distinct meanings. The non-self of the seventh consciousness signifies the absence of true reality and its destructible nature. The non-self of the eighth consciousness signifies the absence of selfishness, self-nature, controlling nature, and attachment. When the seventh consciousness, relying on the eighth consciousness, cultivates to the point of non-self, it also becomes somewhat similar to the non-self, selfless, and non-attached nature of the eighth consciousness.

Those with a slight sense of self dare to negate themselves, immediately correcting upon recognizing errors, and transform quickly. Those with a strong sense of self refuse to reconsider rationally, unwilling to negate even a little of themselves, finding it difficult to examine their own errors, stubbornly clinging to their views, and refusing to correct themselves.

Without meditative concentration, thought is coarse and lacks logical reasoning, making it fundamentally impossible to clarify the right and wrong, the true and false aspects of these Dharma principles. The mind becomes chaotic when faced with particularly complex Dharma principles, feeling bewildered and unsure where to begin. Thus, meditative concentration is extremely important.