How to Correctly Perceive the Five Aggregates and Eighteen Dhatus as Non-Self

When observing the five aggregates as non-self, one first observes that the form aggregate is not the self. If this "self" is replaced with the eighth consciousness, then it becomes observing that the form aggregate is not the eighth consciousness. What is the purpose of this observation? How should it be observed? Is it necessary to observe this? Is it correct observation?

When observing the feeling aggregate as non-self, one instead observes that the feeling aggregate is not the eighth consciousness. What is the purpose of this observation? How should it be observed? Is it necessary to observe this? Is it correct observation?

When observing the perception aggregate as non-self, one instead observes that the perception aggregate is not the eighth consciousness. What is the use of such observation? How should it be observed? Is it necessary to observe this? Is it correct observation?

When observing the formation aggregate as non-self, one instead observes that the formation aggregate is not the eighth consciousness. What is the purpose of this observation? Is it necessary to observe this? How should it be observed? Is it correct observation?

When observing the consciousness aggregate as non-self, one instead observes that the formation aggregate is not the eighth consciousness. What is the purpose of this observation? Is it correct observation? Is it necessary to observe this? How should it be observed?

Next, when observing the six sense bases as non-self, one instead observes that the eye, ear, nose, tongue, body, and mind bases are not the eighth consciousness. Is it necessary to observe this? Who does not know that the eyes, ears, nose, tongue, body, and mind are fundamentally not the eighth consciousness? Yet through arduous meditative cultivation, one observes to reach the conclusion that the six sense bases are not the eighth consciousness. Who does not know that the eye base is not the eighth consciousness? Who does not know that the mind base is not the eighth consciousness? The same applies to observing the six dusts. What is the purpose of insisting on observing that the six dusts are not the eighth consciousness? Who does not know that forms, sounds, smells, tastes, touches, and dharmas are not the eighth consciousness? Is it necessary to observe this? Everyone knows this. Is it not like adding legs to a snake—completely superfluous? What relation does this have to the impermanence, suffering, emptiness, and non-self of the five aggregates?

Instead of following the straight and correct path, they deliberately engage in ostentatious and profound mysteries to attract attention. The ignorant world eagerly follows without detecting anything amiss.

The orthodox practice of observing the five aggregates in the Hinayana tradition is to observe the impermanence, variability, emptiness, and suffering of the five aggregates and eighteen elements. Thus, it is confirmed that they are not the "self" we have clung to since beginningless time—there is truly no "self" whatsoever to cling to. In this way, the view of self is severed. Such observation is correct observation. Any other approach constitutes heterodox observation.