Chapter Four: The Second Part of the Contemplation of the Five Aggregates

Section One: The Principle of the Five Aggregates Not Being the Self

I. The Principle of the Five Aggregates Not Being the Self as Expounded in the *Cheng Weishi Lun Shuji*

Original Text: 内识所变。至实我法性。述曰。此显依他。我法名假。先显其体。实非我法。内识所变。似我似法。虽体依他。缘起是有。而非是彼。妄情所执。实我法性。此缘起法。无主宰故。无作用故。

Explanation: The internal consciousness refers to the seventh consciousness which discerns the internal six dusts (objects). The internal six dusts are manifested with the participation of the seventh consciousness. The three transformative consciousnesses (the eighth consciousness, the seventh consciousness, and the first six consciousnesses) jointly manifest the internal six dusts and the five aggregates. The six consciousnesses and the five aggregates are of dependent origination nature, born from the eighth consciousness based on various conditions. They transform to resemble the false self (the five aggregates and the seven consciousnesses) and the universe (the vessel world). In truth, these dharmas are not truly existent; they are not the truly existing self. The five aggregates are not the self and are not real; the seven consciousnesses are not the self and are not real; the six dusts are not the self and are not real; all dharmas are not the self and are not real. The false self and false dharmas manifested by the internal consciousness appear to exist phenomenally, but in essence, they are non-existent; what is illusory is empty.

The five aggregates, six dusts, and six consciousnesses are merely nominal designations, generated based on various conditions. Phenomena arising from conditions appear to exist superficially, but they are merely the deluded discriminations of sentient beings’ consciousness, falsely reckoned as the self and as real, as if there were a self and various dharmas. In reality, they are non-existent, illusory and unreal, like objects in a dream. These phenomena arising from conditions are produced by causes and conditions; they have no autonomy, no sovereignty, and no real function.

The self signifies sovereignty. Since the five aggregates lack autonomy and sovereignty, the five aggregates are not the self; they are merely nominal concepts, falsely existent and unreal. The five aggregates have no real function; their superficial functional activities lack sovereignty and are not performed by the five aggregates themselves. Behind them, there is another sovereign who is the true master, the true self. That self alone possesses real function, genuine function, autonomy, and the ability to govern the birth, abiding, change, and cessation of all dharmas.

There is no real five aggregates, no real function of the five aggregates, nor any real function belonging to the five aggregates. Sentient beings’ perception that the five aggregates have function is erroneous knowledge and perception, due to the confusion and disorder of the mind. In truth, there is no confused and inverted mind either; it is all like flowers in the sky, scenes in a dream. After attaining the first ground (bhūmi), one no longer perceives the five aggregates as having real function, no longer considers all dharmas as having real function; all are recognized as mere appearances without real function. Only the eighth consciousness has real function. It is like a puppet having no real function; those who consider the puppet to have real function are deluded sentient beings who are confused by appearances, failing to recognize truth from falsehood and mistaking the true master.

II. Why Are the Five Aggregates Not the Five Aggregates?

The so-called five aggregates are not the five aggregates; they are merely called the five aggregates. This is a formula that can be applied universally, for example: The so-called such-and-such is not such-and-such; it is merely called such-and-such. The name such-and-such is merely a label, not the actual person. But this name can evoke the actual person; the name is not separate from the actual person. Without the actual person, there is no name, but the actual person can exist without a name. The actual person manifests based on the name; when the name such-and-such is called, the actual person appears.

Similarly, the so-called myriad dharmas are not the myriad dharmas; they are merely called the myriad dharmas. The myriad dharmas are like the name such-and-such; behind the name is a person, behind the myriad dharmas is the Tathāgatagarbha. Names depend on persons; the myriad dharmas depend on the Tathāgatagarbha. A person can exist without a name; the Tathāgatagarbha can also exist without the myriad dharmas. All dharmas are merely names; their appearance exists, but they lack substance. The Tathāgatagarbha has no appearance yet is truly existent; it has real substance and genuine functional capacity.

III. How to Understand the Six Roots as Empty and Without Self

The six roots are all of a nature of arising and ceasing. Among them, the five material roots (eyes, ears, nose, tongue, body) are produced by the eighth consciousness based on karmic seeds, parental conditions, and the grasping of the mental faculty (manas). When conditions disperse, they cease; they are not autonomous, lacking self-mastery. The mental faculty (manas) is born from the consciousness seeds delivered by the eighth consciousness; it is also an illusory appearance of consciousness formed by the continuity of momentary arising and ceasing. At the time of entering the remainderless nirvana, it can also cease. Therefore, it is also empty, non-autonomous, illusory, and not the self. During contemplative practice, one must contemplate slowly, contemplate with great depth and subtlety; only then can there be an internal stirring, and one can truly recognize that the six roots and the five aggregates are not real, not the true self. One must cultivate meditative concentration (dhyāna) and contemplate with the support of meditative power, contemplating one dharma thoroughly before contemplating another. The content contemplated must be deeply suspended in the mind; it must be deep, slow, and subtle; the mind must not be restless. Deeply suspend the contemplated dharma; the mind should be almost unmoving, actually moving very slowly and subtly. Such contemplation is the correct and true method of contemplative practice.

IV. Absence of the Four Perceptions

No perception of self, no perception of person, no perception of sentient beings, no perception of a life span. This false self of the five aggregates and eighteen elements is manifested by the eighth consciousness based on various conditions; it is empty, changing, impermanent, empty, and of a suffering nature; therefore, it is without self. This requires profound and meticulous contemplative practice to arrive at such a conclusion; only then can the mind confirm that the five aggregates are truly not the self. Since the self is empty, by the same reasoning, others are also empty; all sentient beings are empty and without self; then the perception of a life span, which depends on the five aggregates of sentient beings, is certainly unreal and empty. Cultivating meditative power and diligently contemplating these principles is very important. This requires cultivating many dharmas; the Noble Eightfold Path and the Thirty-seven Aids to Enlightenment must all be well cultivated to realize that these dharmas are all empty. Merely speaking of emptiness is useless; that is merely empty talk.

V. The Dharma of "What Belongs to Me" Is Also Utterly Unattainable

After eliminating the view of self, one realizes that the five aggregates are not the self. Since there is not even a self, there cannot possibly be dharmas that belong to me. Superficially, the objects of the six dusts seem to belong to me, seeming very real. But these dharmas arise, cease, and change; they lack autonomy and independence; they are all illusory. Therefore, they cannot be possessed; moreover, there is no subjective self to possess them.

Possession and use are merely illusory appearances without substance. Possession is the grasping of the seven consciousnesses. But consciousnesses are formless and without appearance; how can they possess? For example, clothing: How can the seven consciousnesses possess clothing? Money: How can the seven consciousnesses possess money? Possessing a person: How can the seven consciousnesses possess a person? One cannot even possess one's own body of five aggregates, let alone possess another's body of five aggregates or possess fame and gain. How can the seven consciousnesses possess fame and gain? It is fundamentally impossible. Therefore, the Buddha said that all dharmas are empty and utterly unattainable. How can illusory things be attained? Let us count on our fingers: What have we truly attained since beginningless time? Just now, what did we truly attain? Merely the illusory sensations of our own mind; there is no real dharma. Since beginningless time, each person has merely been constantly clinging to their own illusory sensations, pursuing and satisfying illusory sensations; nothing has ever been truly gained or lost.

Now, hearing the sound of thunder in the sky and the buzzing of a mosquito beside the ear are heard simultaneously. But how much time has passed since the thunder occurred, and how far did it travel before being heard? When it is heard, the thunder sound has long disappeared; the sky is no longer thundering. Since the thunder sound and the mosquito sound are heard together, the sounds in the ear faculty are not sequential. A sound takes several seconds or minutes to reach the ear faculty; does the essential nature of that sound still exist? It ceased to exist long ago; when the sound is heard, the real sound in the external world has already vanished. Then, when I hear the sound of someone scolding me, does that scolding sound still exist? It also no longer exists; the illusory appearance of the essential sound heard is like an echo in a valley. How empty is the heard sound of scolding me? It is extremely false and unreal. All dharmas contacted by the six consciousnesses are like this.

VI. The Aggregation, Taste, Danger, Renunciation, and Cessation of the Five Aggregates

Form (rūpa) is the material substance formed by the four great elements (earth, water, fire, wind) seeds, held within the eighteen elements of sentient beings, belonging to worldly dharmas, including the physical bodies of sentient beings and the universe (the vessel world). These forms are all arising and ceasing, changing, impermanent, empty, illusory, and not long-lasting. This is the operational law of arising, abiding, changing, and ceasing in the world; inherently, they have no inherent good, evil, or danger. If we grasp these forms as the self or as belonging to the self, consider them to have flavor and to be permanent, then attachment and craving for form arise, and thus all dangers manifest. Because of craving for form, grasping form, the mind is bound within the three realms, unable to escape the cycle of birth and death, forever suffering without end in the future.

The five aggregates all have aggregation, taste, danger, renunciation, and cessation. The aggregation of the form aggregate is the accumulation of karmic conditions and karmic seeds that produce the form aggregate. The arising of the form aggregate has causes and conditions. What causes and conditions can produce the form aggregate? The aggregation of craving is the aggregation of form; because there are karmic actions of craving, there is the birth of the form aggregate in future lives. The cessation of form: Sentient beings, through practice, can eliminate craving for form. After eliminating craving, there is no longer the danger of birth and death.

The taste of form: We consider the form aggregate to have flavor, to be pleasurable, very lovely, and thus crave the form aggregate. As long as there is craving for birth and death, afflictions cannot be severed; then there is the birth of the five aggregates in future lives. The danger of form: The form aggregate is dangerous because it is impermanent, suffering, empty, and changing; therefore, it entails endless dangers of birth and death. Where there is form, suffering arises. Renunciation of form: Sentient beings, through practice, can renounce craving for form. Renouncing craving enables liberation from birth and death, attaining great freedom. If one can renounce craving and manifest the first dhyāna, afflictions can be severed, and the mind attains liberation.

The aggregation of the feeling aggregate (vedanā): The aggregation of contact (sparśa) is the aggregation of feeling. The six roots always contact the six dusts; after contact, the six consciousnesses arise, giving rise to the feeling aggregate of the six consciousnesses. Where there is the feeling aggregate, feelings of suffering, pleasure, and neutral feelings continuously arise; thus, the suffering of birth and death is unceasing, affliction is unceasing. The taste of feeling: After sensations arise, sentient beings consider sensations to be very flavorful; the mind gives rise to joy and pleasure, generating craving, delighting in feelings, rejoicing in feelings. The mind becomes bound; thus, one cannot avoid the birth of the five aggregates in future lives. The danger of feeling: The sensations of the six consciousnesses are all dangerous; they are all impermanent, arising and ceasing, suffering, changing, unlasting, afflictive dharmas; therefore, they need to be entirely eliminated.

Renunciation of feeling: Sentient beings, through practice, can renounce craving for sensations, no longer considering feelings to be flavorful or delightful. Cessation of feeling: After cultivating the Noble Eightfold Path, craving and delight in feelings are truly eliminated; the mind attains stillness and coolness, gaining the true benefit of liberation. When contact is renounced, feeling is renounced; when contact ceases, feeling ceases. If the six roots minimize contact with the six dusts, feelings decrease; if there are no feelings, there is no danger of feelings.

The aggregation of contact is the aggregation of perception (saṃjñā); when contact ceases, perception ceases. The six roots contact the six dusts, giving rise to perception; if the six roots do not contact the six dusts, perception does not arise. The aggregation of contact is the aggregation of volitional formations (saṃskāra); when contact ceases, volition ceases. The six roots contact the six dusts, giving rise to bodily, verbal, and mental actions; if the six roots do not contact the six dusts, bodily, verbal, and mental actions cease. The aggregation of name-and-form (nāmarūpa) is the aggregation of consciousness (vijñāna); when name-and-form ceases, consciousness ceases. When the five aggregates of name-and-form arise, the six consciousnesses arise; when the five aggregates of name-and-form cease, the six consciousnesses cease.

VII. Both "Self" and "What Belongs to the Self" Belong to the View of Self

The view of self is difficult to eliminate because it is deeply rooted. The view of "what belongs to the self" is also extremely difficult to eliminate because it is deeply rooted. The mental faculty (manas) takes some functions of the five aggregates as the self and takes other functions as belonging to the self; this deeply ingrained habit of regarding them as self and belonging to self is difficult to change. To eliminate this irrational view of the mental faculty, long-term contemplative practice is needed, constantly reflecting on one's various views and opinions regarding the five aggregates, contemplating rationally in meditative concentration.

The self and what belongs to the self are not identical; what is different or distinct is other. For example, if one considers the feeling aggregate as the self, then the form aggregate is what belongs to the self. The self and what belongs to the self are other. It may seem that the view of taking the form aggregate as the self is eliminated, but the view of taking the form aggregate as belonging to the self is also a deeply ingrained wrong view. Both "self" and "what belongs to the self" are views of self; both are difficult to eliminate, yet both must be eliminated. After eliminating the view of self, when views are corrected, one will consider that "self" and "what belongs to the self" are not other; the feeling aggregate is not the self, the form aggregate is not what belongs to the self; both are not the self.

Before eliminating the view of self, one takes the feeling aggregate as the self and the form aggregate as what belongs to the self, considering the feeling aggregate to be within the form aggregate, the form aggregate to be within the feeling aggregate, the two mutually existing, pervading each other's substance. After eliminating the view of self, views are corrected; one considers the feeling aggregate not the self, the form aggregate not what belongs to the self; the feeling aggregate is not within the form aggregate, the form aggregate is not within the feeling aggregate; the two do not mutually exist within each other, because the five aggregates of form, feeling, perception, formations, and consciousness are not the self.

This issue is difficult to comprehend; it needs to be suspended in the mind during meditative concentration, suspended in the mental faculty; one day, understanding will dawn, and the meaning will be penetrated. Once this knot is untied, the obstacles to eliminating the view of self will be removed, and resistance to contemplative practice will diminish.

VIII. Both the View of Self and the View of "What Belongs to the Self" Must Be Eliminated

In contemplative practice to eliminate the view of self, one should neither regard the five aggregates of form, feeling, perception, formations, and consciousness as the self, nor regard them as belonging to the self. One cannot say that the form aggregate is not the self but is what can be possessed and used; one cannot say that the feeling, perception, formations, and consciousness aggregates are not the self but are what can be possessed and used. Regarding form, feeling, perception, formations, and consciousness as the self is a wrong view and opinion. Regarding oneself as able to possess form, feeling, perception, formations, and consciousness is equally a wrong view and opinion. These views must all be eliminated, dug out from the mind.

Where there is "what belongs to the self," there is a self; this means the view of self has not been eliminated. Who is it that regards the functions of form, feeling, perception, formations, and consciousness as belonging to the self? It is, of course, the mental faculty (manas). Since beginningless time, the mental faculty has constantly been utilizing these functions, believing it possesses these functions. Because it possesses these functions, it gives rise to self-conceit and self-attachment; the afflictions of birth and death never cease.

When the mental faculty desires to have these functions, the eighth consciousness unstintingly manifests a body and six consciousnesses for the mental faculty, manifesting these functions. The mental faculty then takes these functions as the self and what belongs to the self, unaware that they all belong to the eighth consciousness. Thus, the cycle of birth and death flows endlessly. To free oneself from the suffering of the cycle of birth and death, one must cause the mental faculty to eliminate these thoughts and views, no longer letting the mental faculty consider these functions as self and belonging to self. Thus, the mental faculty becomes selfless, gradually ceasing to wish to use these functions to create afflictive karma, gradually reducing attachment and craving for these functions; the karma of birth and death is then eliminated.

Since beginningless time, the mental faculty has constantly clung to the five aggregates and eighteen elements. Why does it cling? Because the mental faculty considers these dharmas to be the self and what belongs to the self; therefore, there is clinging. If the mental faculty no longer considers these dharmas as self and belonging to self, it will cease clinging, knowing that clinging is useless, craving is useless; the five aggregates and eighteen elements are empty, suffering, illusory, and unreal—they cannot be grasped. Once the mental faculty realizes this principle, it will gradually reduce clinging, becoming increasingly free and liberated. Upon attaining the first fruit (sotāpanna), realizing the five aggregates are without self, one gains the purity of the Dharma-eye; the mind's eye begins to become pure. When seeing is pure, conduct becomes pure; when afflictions are completely severed, conduct is supremely pure.

IX. The Functional Activities of the Five Aggregates

When typing, the hands and eyes are the form aggregate. Seeing the screen and discerning the fonts and screen is the consciousness aggregate. Thinking and conceiving is the consciousness aggregate. Accepting the screen's condition is the feeling aggregate; arising sensations are the feeling aggregate. Discerning the screen's condition and font size is the perception aggregate; discerning thoughts in the mind is the perception aggregate. The fingers typing is the volitional formations aggregate; continuous conceiving is the volitional formations aggregate. Breathing and other bodily movements are the volitional formations aggregate. All activities of the five aggregates are functions of the consciousness aggregate and the volitional formations aggregate.

Distinguish the functional activities of the five aggregates when speaking, eating, walking, and visualizing. When the six roots contact the six dusts, distinguish the functional activities of form, feeling, perception, volitional formations, and consciousness. Afterwards, contemplate and consider: How do the various functional activities arise? How do they operate? How do they change? Finally, how do they cease? How do they shift? Then consider: How are they impermanent? How are they empty? How are they suffering? Then consider: Can such functional activities be the self? Is the self arising and ceasing incessantly like this? Is it constantly changing and unstable like this? A wise person would never regard such activities as the self.

X. Eliminating the View of Self in the Śrāvaka Vehicle Requires Cultivating the Dharma of the Four Noble Truths

The Four Noble Truths are suffering, its origin, its cessation, and the path. Only by understanding that all dharmas in the world are suffering can one generate the mind of renunciation. Having the mind of renunciation is the prerequisite and foundation for practice. Without the mind of renunciation, practice becomes lax, diligence cannot be maintained, and eliminating craving becomes more difficult; progress on the path is hindered. Constantly reflect on oneself: Does one recognize suffering, know suffering? Does one have the mind of renunciation? If this point is not achieved, subsequent practice cannot be diligently advanced.

If one wishes to eliminate the view of self and realize the selflessness of persons, one must know: What is a person? What is the concept of a person? What is the self? What is the concept of the self? Selflessness—what does it refer to? What is emptiness? What is the concept of emptiness? How many kinds of emptiness are there? What is impermanence? What is arising and ceasing? Why is impermanence not real? Regarding these dharmas, one must have a clear understanding in the mind. Constantly contemplate these dharmas; firmly establish a recognition in the mind: Impermanent dharmas are constantly arising, ceasing, and changing; they cannot be grasped; they are all empty, all unreal, and are not the self that should be relied upon.

We can no longer regard these dharmas as real, as the self, or as belonging to the self; we must no longer grasp or cling to them. Clinging to these dharmas causes one to forever fall into birth and death. Firmly establish these concepts, overturning one's previous erroneous cognitions; gradually, one can eliminate the view of self, eliminate the three fetters, and thereby attain liberation and freedom. Achieving this is not easy. Sometimes, although superficially or verbally one acknowledges that the five aggregates are empty and illusory, the mental faculty deep within does not acknowledge it. To make the mental faculty acknowledge and accept it, one must constantly contemplate these principles, not thinking one already knows and thus disdaining deep and subtle contemplation. If so, the mental faculty's views will not be easily corrected, and practice cannot progress. This is crucial.

The concept that "what is suffering is not real," "what is suffering is not the self," must be established. The concept that "what is impermanent and empty is not real, not the self" must also be established. Establishing such thoughts and concepts is very difficult. Once established, future cultivation of any dharma becomes easy; views can be quickly corrected. Whether eliminating the view of self, realizing the mind (in Mahāyāna), or any future contemplative practice, it will not be too difficult. What hinders our practice is afflictions, habitual afflictions, and erroneous, incorrect concepts and ideas. Once concepts are corrected, afflictions become easier to subdue, and wisdom arises more easily. Correcting views is most critical; with correct views, one can eliminate the view of self, eliminate wrong views, and future practice—each barrier can be broken through.

XI. Eliminating the View of Self Is Contemplating the Five Aggregates as Subject to Destruction

Eliminating the view of self in the Śrāvaka Vehicle is realizing the suffering, emptiness, impermanence, and selflessness of the five aggregates and eighteen elements. The five aggregates self is equivalent to impermanence, equivalent to emptiness, equivalent to suffering; it needs to be eliminated. The five aggregates can be destroyed, can be eliminated and destroyed; therefore, they are not real.

True reality has two meanings: One refers to the truth, the fact, in the conventional world; the other refers to the eighth consciousness in Mahāyāna, which is eternally non-arising and non-ceasing. For the practice of eliminating the view of self in the Śrāvaka Vehicle, knowing there is an indestructible eighth consciousness, distinct from the five aggregates and eighteen elements, being the basis of the five aggregates and eighteen elements, is sufficient. The focus of contemplative practice is recognizing that the five aggregates and eighteen elements, according to the truth of the conventional world, are dharmas subject to destruction and ruin, without reality; their true nature is the characteristic of impermanence, suffering, emptiness, and destructibility.

If eliminating the view of self means realizing the five aggregates are not the eighth consciousness, the direction is extremely mistaken, and the view of self still exists. Many people's minds and thoughts are constantly trapped in a misunderstanding they cannot escape. What is the reason? One is being misled by certain teachings and thus having preconceived ideas; the other is insufficient logical thinking ability. Insufficient thinking ability relates to insufficient meditative power and to the roots of virtue and merit from past lives. This requires one to gradually accumulate meditative power, wisdom, and roots of virtue and merit. Without a certain foundation of study and practice from past lives, practice in this life cannot be very rapid. If one forces oneself to realize very quickly, when various causes and conditions are not yet mature, when one's mind-nature, etc., has not yet transformed to resemble that of a Bodhisattva, rushing to investigate the eighth consciousness while not even eliminating the selflessness of the five aggregates is harmful to one's own path, often counterproductive.

XII. Contemplation and Realization of the Selflessness of Sensations Is Extremely Important

Sentient beings all regard sensations as real, as the self, as belonging to the self. Then they pursue sensations, satisfy and indulge sensations, and for the sake of their own sensations, do not hesitate to create various karmic actions, especially evil karmic actions. To relieve the suffering of birth and death, we must contemplate the illusory nature, unreality, phantom-like nature, emptiness, and selflessness of sensations. Thus, we can realize that sensations are indeed empty and unreal; then we will no longer value sensations, no longer pursue sensations, and will not create afflictive karmas of greed, hatred, and delusion. Thus, having eliminated the view of self, greed, hatred, and delusion gradually diminish, and the mind gradually becomes pure.

How are sensations empty and illusory? Where do sensations come from? Sensations are primarily the sensations of the six consciousnesses. Actually, the sensations of the mental faculty (manas) behind them are also very important. If the mental faculty had no sensations, it would not prompt the six consciousnesses to create defiled karma, nor could it seek liberation or diligently study the Buddha Dharma. The sensations of the six consciousnesses, on one hand, come from the mental faculty, influenced and directed by it; on the other hand, when the six consciousnesses themselves discern the objects of the six dusts, influenced by the objects, they develop attraction or aversion towards the objects. When the mental factor of feeling arises, feelings of suffering and pleasure are produced.

How do the sensations of the six consciousnesses appear? The Tathāgatagarbha outputs consciousness seeds, forming the six consciousnesses. After the six consciousnesses are generated, they begin to operate; the five universal mental factors and the five particular mental factors arise, thus discerning the six dusts, grasping the six dusts, and producing sensations towards the objects. Afterwards, one regards these sensations as real, as the self; what is agreeable is craved, what is disagreeable is hated; then one creates the ignorant karmas of greed, hatred, and delusion, leading to the unceasing karmic results of birth and death. Then, after contemplating the emptiness of sensations, realizing the selflessness of the five aggregates and that sensations are also not the self, one can subdue the afflictions of greed, hatred, and delusion. This is very important.

XIII. Reasons for Not Being Able to Eliminate the View of Self

Every day around us, impermanent events occur. Especially in modern times, with information so developed, news of impermanence is countless. Yet why do many people have no emotion towards these impermanent events, no deep contemplation, almost indifferently passing them by? Especially regarding impermanence involving oneself, why can one also tolerate it, becoming numb and adapting? If a person easily adapts to impermanence, never deeply contemplates, never reflects, never feels stirred, how can they realize the impermanence and selflessness of the five aggregates within impermanence?

A Pratyekabuddha, seeing leaves fall, knows the world is impermanent and not to be delighted in; immediately renounces the household life, goes to the mountains, contemplates the Dharma of impermanence and dependent origination, no longer clinging to the mundane world. Past non-Buddhists also knew the world was impermanent and renounced the household life to cultivate the path in the mountains, only their theoretical basis for practice was incorrect; yet their roots of virtue were not shallow. How many people in our modern society can renounce the mundane world? What is the reason for the inner numbness and lack of sensitivity towards the Dharma of impermanence? Is there a reason of clinging to the mundane world, thinking that whatever happens, the world is lovely and worthy of attachment? With this mind, it is difficult to see through impermanence, difficult to eliminate the view of self and realize the fruit.

If unable to eliminate the view of self, one must seek more reasons within oneself, observe one's own mental thoughts and views, habits of thinking, to identify what problems exist. The view of self is greatly related to one's deep-seated thoughts and views. Most people, encountering impermanence, even if very painful, easily let it pass without reflection, without deep contemplation; views are also incorrect, meditative power is insufficient, leading to a lifetime spent in impermanence and boredom, yet fully adapting, not causing the slightest inner stirring, flat and bland, muddled. How can wisdom arise like this?

Actually, is it that we truly cannot observe impermanence, do not know impermanence? The mind consciousness easily knows impermanence, also easily knows suffering, knowing emptiness is not difficult; the mind consciousness also often speaks of selflessness. Then why still cannot eliminate the view of self? Many people who consider all dharmas impermanent and without self, even if others acknowledge they have eliminated the view of self and realized the fruit, dare not acknowledge it themselves deep down. Why dare not acknowledge? Still because of a guilty conscience, because there is no actual realization, deep down the principle is not accepted; they feel their views and opinions are unsubstantiated. They themselves know this, so they dare not affirm themselves; usually, they just talk casually.

Fundamentally, not many mind consciousnesses consider their own five aggregates to be permanent and unchanging. Then why still cannot eliminate the view of self? Because the thought and view of impermanence are not the views of the mental faculty (manas); the mental faculty does not know the five aggregates are impermanent, that all dharmas are impermanent; thus, the view of self cannot be eliminated. Even if others say they have eliminated the view of self, they themselves feel guilty and dare not acknowledge it, lacking evidence, lacking reason.

XIV. In Contemplating the Five Aggregates, Firmly Establish the Concept of Selflessness

When free, look at the big tree outside the window, or draw a picture of a big tree yourself. Constantly contemplate the origins and interrelations of the five aggregates and seven consciousnesses above the tree roots. Often practice this contemplation; then eliminating the view of self and realizing the mind (in Mahāyāna) will not be too difficult. As long as one's own causes and conditions are sufficient, any dharma can facilitate one's realization of the fruit and realization of the mind. Every dharma leads to selflessness and non-arising; there is absolutely no deviant path.

In Śrāvaka contemplation, one must have such a concept and thought in mind: What arises and ceases is not the self; what cannot endure is not the self; what is assembled by various conditions is not the self; what is produced is not the self. After firmly establishing these concepts, through contemplation in meditative concentration, clearly recognizing these principles, can one eliminate the view of self. But the establishment of this concept, idea, thought—no one else can help; this is each person's own mental cognition; others truly have no way. It is like a teacher educating a student: "This is yellow, with such and such characteristics." As for whether the student can recognize this yellow in their mind, whether they accurately grasp the conceptual connotation of yellow, others cannot help. This requires one's own personal contemplation and cognition, digesting the meaning of this concept oneself, to acknowledge and remember this yellow, and then realize yellow. Another example: A teacher teaches the character "big" (大), teaching the pronunciation, meaning, and form to the student. Whether the student can bear it, whether they understand it, is their own affair; others cannot help.

Contemplating the five aggregates follows the same principle; one must acknowledge this conclusion deep within oneself. How to acknowledge? Diligently strive to cultivate meditative concentration. Contemplation in this concentration requires fulfilling all necessary conditions; tools must be perfected, mental power must be sufficient; then, with good contemplation and skillful wisdom, contemplation can be accomplished. To eliminate the view of self, establishing a correct thought concept is important. When there is a firm concept in the mind, encountering a principle inconsistent with the concept, the mind can immediately reject it, not accepting it. Then, once the concept that "the impermanent arising and ceasing is not the self" is established, observing all dharmas, after observing arising, ceasing, change, and impermanence, one can deny their reality and easily acknowledge selflessness. Changing thought concepts is the most difficult; once changed, subsequent results are inconceivable.

XV. Understanding the Principle Is the Prerequisite for Liberation

To attain liberation, one must practice according to the Buddha's principles, eliminate the view of self, realize the emptiness of the five aggregates and eighteen elements, realize no self, no person, no sentient beings, no life span. Furthermore, abandon the five hindrances, arouse the first dhyāna, eliminate afflictions, relinquish self-attachment; then, at life's end, one can transcend the three realms and attain liberation. Not knowing what the self is, what constitutes the self, stubbornly clinging to the seven consciousnesses and five aggregates, vainly shouting about relinquishing attachment and letting go—is merely futile labor.

Liberation and letting go in the Śrāvaka Vehicle must involve contemplating the emptiness of the five aggregates and eighteen elements, contemplating one aggregate at a time, one element at a time, gradually realizing the first to the fourth fruit to attain liberation; there is no other way. Non-Buddhists do not know this principle; after years of practice, attaining the highest meditative absorption, they are reborn in the highest heaven, stubbornly clinging to the meditative state as nirvana, unaware that the meditative state is merely an object of mind consciousness (dharmadhātu). Where there is knowing, there is perception; where there is perception, there is self; still within the five aggregates, not transcending birth and death. When will liberation come? It remains distant. Therefore, without understanding the principle, no matter how strong the meditative concentration, one cannot attain liberation.

XVI. Practice Cannot Be Separated from the Six Consciousnesses

Studying Buddhism and practicing cannot be separated from the six roots, cannot be separated from the six dusts, and certainly cannot be separated from the six consciousnesses. Precisely, practice must be done on the five aggregates, six roots, six dusts, and six consciousnesses; without the eighteen elements, there is no way to practice. Practice requires using the body, speech, and mind of the six consciousnesses to cultivate; one cannot eliminate the six consciousnesses and not use them. Only after realization, when cultivating the four dhyānas and eight samādhis, can one temporarily eliminate the six consciousnesses to enter deep meditative concentration, to manifest immeasurable spiritual powers, and cultivate the four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity. At other times, one must use the mind consciousness to participate in contemplating the Buddha Dharma, practicing Chan (Zen) meditation, contemplating to eliminate the view of self, and perfuming the mental faculty (manas) to eliminate its attachments and defilements.

Since the six consciousnesses must be used, the six roots are necessary; without the six roots, the six consciousnesses cannot arise. Moreover, only a great Arhat who has eliminated self-attachment can eliminate the mental faculty; ordinary people cannot eliminate it. If someone who has not yet eliminated the view of self says they want to eliminate self-attachment, no matter what, they cannot eliminate self-attachment. Only after the view of self is eliminated can attachment to the self be gradually eliminated. This is the sequence of practice; it cannot be skipped. If someone who has not eliminated the view of self speaks of eliminating attachment, it is merely empty talk; fundamentally impossible to achieve.