All Persons Are Egoless, But Don't Know It.

We all have a valid, proper sense of self, or "I," but then we additionally have a misconception of that "I" as inherently existing. Under the sway of this delusion, we view the self as existing under its own power, established by way of its own nature, able to set itself up.

However, if there were such a separate I—self-established and existing in its own right—it should become clearer and clearer under the light of competent analysis as to whether it exists as either mind or body, or the collection of mind and body, or different from mind and body. In fact, the closer you look, the more it is not found. This turns out to be the case for everything, for all phenomena.

A consciousness that conceives of inherent existence does not have a valid foundation. A wise consciousness, grounded in reality, understands that living beings and other phenomena—minds, bodies, buildings, and so forth—do not inherently exist.

If we remove the ignorance that misconceives phenomena to exist inherently and we'll prevent the generation of afflictive emotions like lust, hatred greed, racism, violence, any injustice.

A wise consciousness, not satisfied with mere appearances, analyzes to find whether objects inherently exist as they seem to do but discovers their absence of inherent existence. It finds an absence of inherent existence beyond appearances.

This reasoning is supported by science. Physicists today keep discovering finer and finer components of matter, yet they still cannot understand its ultimate nature. Understanding of the absence of inherent existence is even more profound. The more you look into how an ignorant consciousness conceives phenomena to exist, the more you find that phenomena do not exist that way.

Therefore, phenomena certainly do exist; the question is how?

They do not exist in their own right, but only have an existence dependent upon many factors, including a consciousness that conceptualizes them.

Once they exist but do not exist on their own, they necessarily exist in dependence upon conceptualization. However, when phenomena appear to us, they do not at all appear as if they exist this way. Rather, they seem to be established in their own right, from the object's side, without depending upon a conceptualizing consciousness.

We are seeking through analysis to find the inherent existence of whatever object you are considering—yourself, another person, your body, your mind, or anything else. We are analyzing not the mere appearance but the inherent nature of the object.

Thus it is not that you come to understand that the object does not exist; rather, you find that its inherent existence is unfounded. The analysis does not contradict the mere existence of the object. Phenomena do indeed exist, but not in the way we think they do.

Because all phenomena appear to exist in their own right, all of our ordinary perceptions are mistaken. Only when interdependence is directly realized during completely focused reasoning is there no false appearance. At that time, the dualism of subject and object has vanished, as has the appearance of multiplicity.