Preface

The State of Utter Non-Self

If one calms the mind to examine the so-called "self" within, it becomes apparent that no matter how much one believes oneself to be cultivated, the mind still clings to the "self" everywhere. In every action, one habitually prioritizes personal gains and losses, acting from self-interest before considering others. All phenomena are perceived as inherently real, leading to contention with them. Truly attaining non-self is profoundly difficult. The habitual tendencies accumulated over countless eons are challenging even to recognize, let alone subdue and eradicate.

What is the ultimate purpose of practicing Buddhism over immeasurable kalpas? It is to achieve complete non-self. If one ceases to regard any phenomenon as "self" or as inherently real, and refrains from contending with any phenomenon, then there would be no need to study Buddhism or engage in further practice. Both the Mahayana and Hinayana paths would have nothing left to teach.

How does one address the various forms of "self" within the mind? First, one must understand what constitutes this so-called "self" and the scope it encompasses. Begin by eradicating the most narrow-minded views of "self," then subdue the sense of self and eliminate ego-clinging. Beyond this, there are broader notions of selfhood—regarding all phenomena in the three realms as "self" and as real. These must be gradually subdued and eradicated along the path of practice. Once fully eliminated, true peace reigns throughout the world, and all afflictions cease. Ultimate bliss, true self, purity, and eternal peace are attained—what joy this brings!

Whenever one regards any phenomenon as real and contends with it, that is the sense of self. When one truly refrains from contention, the mind becomes profoundly serene, gentle, tame, compassionate, and luminous—utterly clear, magnanimous, and radiant. When can one fully embody this state? To hold no phenomenon as substantial is easy to say but exceedingly hard to achieve, for habits run too deep and are difficult to uproot entirely.

To oppose no one, contend with nothing, and harbor no enmity toward any phenomenon—with a mind that is open and forthright, calm and harmonious, bright and clear, serene and still, empty yet harmonious—this may be the state of utter non-self. Such a life holds true value and meaning, worthy of cherishing. Yet even the thought of cherishing vanishes, for the mind neither grasps nor rejects any phenomenon, nearing the realm of Tathagatagarbha.