The Self in All Things

Xuefeng

Buddhist philosophy presents a concept called "all phenomena are selfless (Anatta)." Is this concept correct or incorrect?

From the perspective of the Tao of the universe, the concept of "selflessness in all things" is correct. All things lack inherent selfhood and only possess Taoic nature.

However, if selfhood is removed, and there is no "self," everything loses its meaning, just as the universe would lose all value if it were devoid of life.

It is precisely because of selfhood that all things exhibit distinct layers, structured complexity, myriad forms, and ever-changing phenomena. Without selfhood, the universe would revert to chaos.

Because all phenomena have selfhood, life experiences the joy and passion given by nature, enjoys the ups and downs, the joys and sorrows of life through the vicissitudes of time. The "self" can then yearn for a better future and have the motivation to explore and create. Without selfhood, life would not exist.

"I think, therefore I am." Without the "self," there would be no consciousness or thinking; without consciousness and thinking, the universe would revert to nothingness.

All things possess selfhood: grass has its grass nature, flowers have their flower nature, mountains have their mountain nature, water has its water nature, humans have human nature, and Buddhas have Buddha nature. Is there anything without selfhood? Even within the same category, such as humans, Zhang San has Zhang San's selfhood, and Li Si has Li Si's selfhood. The origin of differences lies in selfhood. If all things were selfless, where would distinctions come from?

"The three realms are only mind, and all phenomena are only consciousness." Without "self," where would the "mind" or "consciousness" come from?

Seth's core idea is "reality is created by the self." Without "self," where would reality come from?

The Buddha teaches us to be "selfless" to inspire us to let go of self-attachment. Only by abandoning our attachments, prejudices, and narrow views can we see the true nature of things, realize our inherent Buddha nature, roam freely in the 36-dimensional spaces, liberate ourselves from all barriers and constraints, and detach from the ever-changing phenomena. In doing so, we attain Nirvana and achieve supreme enlightenment. Ultimately, all of this serves the ‘self.’

Laozi's "wu wei" (non-action) is not about doing nothing. The ultimate goal of "wu wei" is "non-action, yet nothing is left undone," which is akin to "selflessness" while the self remains everywhere.

We know that all reality is a projection of self-consciousness. The "observer" in quantum mechanics is the "self." The movement of the microscopic world changes with the observer's intent. The crystallization of water molecules observed by Japanese scientists is closely related to the observer's consciousness. The feelings we derive from phenomena are closely tied to our mindset and emotions. Within a small community, such as a family or social circle, the "self" is the factor that affects group harmony. The actions and words of the "self" directly influence the emotional changes within this group. This indicates that "all phenomena have selfhood."

When someone says, "I have reached the state of selflessness," it actually demonstrates the presence of "self." Without the "self," how could there be a state of selflessness?

When someone says, "I have lost the self and am at ease," it actually shows the presence of "self." Without the "self," how could there be a sense of ease?

When someone seeks supreme enlightenment and wishes to go to the Pure Land, it is precisely because of the "self." Without the "self," who would go to the Pure Land?

The Sixth Patriarch Huineng of Zen Buddhism said that "it is not the flag moving, nor the wind moving, but the mind moving." This means that it is because of the "self" that we see the flag moving in the wind. Without the "self," neither the flag nor the wind would exist. In this sense, all phenomena have selfhood; without the "self," phenomena would not exist.

Every day and every moment, it is because of the "self" that we experience the joys and sorrows of LIFE, the ebb and flow of emotions, and the splendor of LIFE and the brilliance of life. Without the "self," how could one experience these?

The "self" consists of the "small self" and the "great self." The "small self" experiences endless suffering and hardship, while the "great self" experiences boundless joy and happiness. The goal of our practice and cultivation is to transition from the "small self" to the "great self." Pure "selflessness" leads to emptiness, passivity, and extinction.

By elevating consciousness, transforming thinking, and perfecting awareness, one can open the Dharma eyes, the Buddha eyes, and see that all things possess selfhood. One will perceive the Dharma body of the "self" permeating all phenomena and experience the blissful Pure Land.

We must not only look upward but also downward. We should view the world of humans and gods from the perspectives of plants and animals, and from the viewpoints of humans and gods to view the plant and animal kingdoms. Finally, we must survey all realms. By doing so, we can gain holographic thinking, grasp the true nature of all things, become adept, and attain divine status.