The Five Aggregates Are Not the Self, Not Different from the Self, and Not Mutually Indwelling

Originally, the sixth and seventh consciousnesses take the five aggregates as self. After contemplation and realization to sever the view of self, they no longer regard the five aggregates as self. The mental faculty originally took the aggregate of form as self and the aggregate of sensation as belonging to self, believing that the aggregate of form exists within the aggregate of sensation, and the aggregate of sensation exists within the aggregate of form. Let us observe: Is the aggregate of sensation present within the aggregate of form? Is the aggregate of form present within the aggregate of sensation? Neither is present; the two do not intermingle. Similarly, the mental faculty takes the aggregate of sensation as self and the aggregates of form, perception, mental formations, and consciousness as belonging to self, believing that the aggregate of sensation contains the aggregates of form, perception, mental formations, and consciousness, and that the aggregates of form, perception, mental formations, and consciousness contain the aggregate of sensation. In reality, the aggregates do not exist within each other. When specifically observing the five aggregates, this can be realized.

If it is said that sensation can be found within the body, and form can be found within sensation, then corpses also have sensation, and so does wood. If form exists within sensation, then sensation would be form, and sensation would possess form. If sensation possessed form, it would not be the formless function of the conscious mind. The other aggregates should be observed in the same way.

When explaining and contemplating the principles of Mahayana and Hinayana simultaneously, it becomes impossible to effectively contemplate the principle of non-self in Hinayana. Simultaneously contemplating the principles of Mahayana and Hinayana creates some confusion, which is somewhat detrimental to the practice of severing the view of self through Hinayana. After comprehending the principles of Mahayana, when specifically contemplating Hinayana, one should not incorporate Mahayana, otherwise it becomes impossible to proceed.

If one wishes to contemplate that the five aggregates are not the eighth consciousness, are not different from the eighth consciousness, and do not coexist with the eighth consciousness, let everyone diligently try to see if they can realize this through contemplation. What approaches are there? Following the method explained by the Buddha in the Agama sutras for contemplation provides a clear and unobstructed approach. Do not invent your own methods.