Zen Meditation – The Dissolution of the Self
The Art of Vanishing: Zen’s Way to Freedom
Disclaimer: This article is excerpted from Master Sheng Yen’s book Conceptual Mind.
The self is the most difficult thing to dissolve. It is the most beloved, most deeply entrenched, and also the most troublesome thing within us. Everyone instinctively uses their self-centered perspective to evaluate others, demand from others, criticize others, control others, or attempt to change others—yet rarely do we consider that each and every person also has their own self-centeredness. This leads to endless oppositions, constant friction, and never-ending arguments.
However, from the perspective of Zen practice, there is indeed a way to dissolve the self.
You might ask, “Master Sheng Yen, have you dissolved your own self?”
I would say this: Since childhood, I’ve often thought about what I could offer others, but never considered myself a ‘giver.’ Even now, I only think about how to offer the Dharma I know in a way that may benefit all of you. I don’t see myself as a teacher who must lecture from a position of superiority. It’s like when I’ve tasted something delicious at a small eatery—I happily share that discovery with others so they too can enjoy it. Yet, the food is not mine, nor did I cook it. What others enjoy is not something I gave; they bought it for themselves.
Teaching others how to dissolve the self is relatively easy; doing it oneself is much harder.
Recently, one of our full-time staff members went away for training. Upon returning, he believed he had learned many new ideas and skills. He went around telling people: “You must respect others. Only by respecting others can you gain their sympathy, support, and admiration.”
But someone immediately asked him, “Can you accept others’ suggestions?”
He replied, “I’m telling you this so you can follow it—what suggestions could you possibly have for me?”
The other person responded, “Didn’t you just say we should respect others? Shouldn’t that include respecting us too?”
He answered, “I’m telling you to respect others. That doesn’t mean you should demand that others respect you.”
I also have a bright and capable monastic disciple who often does planning work for the community. He’s excellent at assigning others to roles and determining how they should perform each task to achieve the best results. But whenever the community asks him to take on a role or responsibility himself, he always replies, “I’m the planner, not the executor. I only plan for others to act. As for me, I’ve never considered being the one to carry things out.”
Tell me—do you ever find yourself doing the same in your workplace or personal life?
Many of you here are leaders in your own professions. When you give orders or direct others, do you, perhaps unknowingly, fall into this self-centered pattern?
One of the main purposes of this Zen retreat is precisely to help us train in dissolving the self. In the sections that follow, we’ll explore what the self truly is—and how, through Zen practice, we may work toward its dissolution.
What Is the Self?
From the perspective of Buddhist teachings, the concept of "self" can be divided into two aspects:
1. The Personal Self (Self in Relation to Others)
This includes “you, me, and others.” Upon deeper examination, it ultimately comes down to a subjective “I” and an objective “other.” In the Diamond Sutra, this is described using the four terms: “self, person, sentient being, and life-span being.”
“Self” refers to the individual ego—the personal identity of “I.”
“Person” refers to the “you” who stands in contrast to “I.”
“Sentient beings” are the collective “they” or the plural “you.”
“Life-span being” represents the continuity of “you” and “others” over time, encompassing the temporal dimension of existence.
In other words, in the stream of time, the distinctions between you, me, and others are collectively referred to as “life-span beings.”
2. The Conceptual Self (Self in Relation to Phenomena)
The word “Dharma” here refers to all phenomena or components of existence. The “conceptual self” or “self of phenomena” is composed of the five aggregates (skandhas): form, feeling, perception, mental formations, and consciousness.Form belongs to the material realm.The other four belong to the mental or psychological realm.
The five aggregates taken together constitute the idea of a “self,” which is why they are referred to as the “self of dharmas” or “phenomenal self.” These aggregates are the basis for cyclic existence within the three realms of samsara, and are therefore also called the “dharmas of birth and death.”
In Theravāda (Small Vehicle) Buddhism, the self is seen as a false combination of the five aggregates, formed by the interplay of the four basic elements: earth, water, fire, and wind. When these four elements are in harmony, the body is healthy; when imbalanced, illness arises. Therefore, one should not cling to the physical body as a real self, nor generate karma rooted in attachment to it. While the self formed by the aggregates is seen as illusory, the aggregates themselves are not considered empty. Thus, the goal in this path is to escape birth and death, to enter nirvana and leave the world behind. However, this clinging to the distinction between samsara and nirvana is itself a form of attachment to dharmas, also called “conceptual self” or “dharma-ego.”
In contrast, the Mahayana Bodhisattva remains in samsara without being bound by it. Though they exist within birth and death, they are unattached to the cycle. As stated in the Heart Sutra: “Clearly see that the five aggregates are all empty,” thereby transcending all suffering and difficulty caused by samsara. Since the five aggregates are empty, even birth and death are ultimately empty—thus there is nothing to fear in life or death.
Methods for Dissolving the Self
The dissolution of the self can be approached in two ways:
1. Through conceptual understanding and reflection
2. Through practical methods and techniques.
I. Dissolving the Self Through Conceptual Understanding
Why does the “self” exist? And what is the reality of the “self”?
The “self” arises because of psychological activities such as craving, anger, ignorance, arrogance, doubt, and wrong views—all of which are centered around a self and what it possesses. From these, attachment to “self” and “mine” emerges.
Let’s explore each of these six root afflictions that give rise to the illusion of a “self”:
1. Self-Centered Craving (Self-Craving)
This refers to desires—for food, sleep, fame, profit, and the five sensual pleasures. These five desires are commonly explained in two ways:
1.In lay terms: wealth, sex, fame, food, and sleep.
2.In Buddhist scriptures: sights, sounds, smells, tastes, and touch—the sensory inputs perceived by the eyes, ears, nose, tongue, and body, such as cold, warmth, smoothness, roughness, heaviness, and lightness.
2. Self-Centered Anger (Self-Anger)
When one cannot obtain what one desires, or cannot let go of what one clings to, anger arises. Even after gaining something, losing it later may still provoke anger. Any situation that is unfavorable, unsatisfactory, or disappointing can lead to this form of aversion.
3. Self-Centered Ignorance (Self-Ignorance)
This refers to not understanding karma and causality, or not recognizing the interdependent nature of all things. For example, hoping for unreasonable outcomes just to satisfy personal desires—such as wanting good results without planting good causes, or avoiding bad consequences despite creating negative karma—reveals a lack of insight into cause and effect.
Some may believe that success is solely due to their own efforts, ignoring the many conditions and supports involved. This is ignorance of dependent origination.
4. Self-Centered Arrogance (Self-Pride)
This has four variations:
1.Pride — Feeling superior without justification.
2.Comparative pride — Feeling superior to others based on some real or perceived advantage.
3.Exaggerated spiritual pride — Mistaking minor spiritual experiences for full enlightenment.
4.Inferiority-based pride — The “sour grapes” attitude: belittling others’ achievements out of envy, unable to genuinely praise what is good.
5. Self-Centered Doubt (Self-Doubt)
This includes doubt toward oneself and toward others. Doubt is the opposite of faith. People with low self-confidence often question their own abilities. Without trust in oneself, it becomes difficult to accomplish anything. On the other hand, doubting others creates division and hostility, leading to feelings of isolation.
There’s a saying: “Don’t use those you doubt, and don’t doubt those you use.” Whether directed toward oneself or others, doubt only gives rise to imaginary enemies.
In the context of Buddhism, a practitioner must also avoid doubting the Triple Gem (Buddha, Dharma, Sangha), as such doubt invites the influence of Mara (delusion and distraction).
6. Self-Centered Views (Self-Views)
These include five types:
1.Identity View (satkāya-dṛṣṭi) — Clinging to the physical body as the self.
2.Extremist Views — Eternalism (belief in a permanent self) and nihilism (denial of karmic continuity).
3.Views — Inverting good and evil, denying cause and effect, rejecting moral order.
4.Attachment to Views — Taking one’s limited perspective as superior and clinging to it rigidly.
5.Attachment to Precepts and Rites — Mistaking non-essential practices or beliefs as absolute moral laws, even if they contradict the Dharma.
The above six categories outline how attachment to “self” is structured at the conceptual level. “No-self” means gradually letting go of or suddenly breaking through these delusions. When these psychological patterns no longer arise, the sense of self disappears.
Many people long for enlightenment and liberation. But what is it that awakens? It is the realization that the “self” is illusory.
Aside from the habitual “my desires,” “my anger,” “my views,” etc., there is no permanent or independent “self.” These are all psychological phenomena. Once these patterns are seen through and removed, the self cannot be found anywhere. Understanding this is the beginning of realizing “no-self.”
In Zen monasteries of old, when a new practitioner entered the meditation hall, they were given this instruction:
“Entrust your body to the monastery, entrust your life to the Dharma Protectors.”
This means to give up all concern for life or death, to let go completely—body and mind alike—so that one may wholeheartedly practice. This is the principle of “placing yourself in a position of death to find new life.”
For ordinary people, this illusion called “self” is hard to give up. We are both attached to it and afraid of losing it. Thus, awakening is not easy.
Disclaimer: This article is excerpted from Master Sheng Yen’s book Conceptual Mind.
II. Dissolving the Self Through Practical Methods
Analyzing the structure of the self through concepts is useful, but not enough. True transformation requires direct, lived experience. Only through committed practice can one attain real results.
Although there are many books on Zen available today, most only talk about Zen or use Zen stories and koans as literary or philosophical curiosities. While such readings may help shift one’s thinking, they don’t bring deep, lasting transformation.
Real practice is called cultivation. Only through cultivation can there be realization. When one uses methods to train body and mind, and wholeheartedly commits one’s entire being to the path, one can eventually merge with the truth of no-self. This is true awakening.
Merely talking about no-self is not the same as experiencing it through practice. Verbal knowledge arises from reasoning and learning—it is understanding, but not realization.
Nevertheless, this stage of intellectual understanding is still important.
The path proceeds through stages:
Faith → Understanding → Practice → Direct Experience.
Practical Methods
I. Training the Mind
What we call "training the mind" is essentially training the self. In daily life, the self is often scattered and undisciplined—thus it is a “distracted self.” We must apply specific methods to regulate the body and mind. These include counting the breath, reciting the Buddha’s name, observing bodily sensations, feelings, and mental states. The goal is to achieve a state of concentration, focus, and unity of mind.
When observing the body and sensations, the practice must be accompanied by two other elements: awareness and uplifting the method .
For example, when counting breaths: if you lose count or your mind drifts into wandering thoughts, then you are no longer truly “observing.” Once you notice this, immediately bring the method back and continue observing. While “observing”, you must clearly know what you are doing—this is “awareness”.Observation and awareness must be used simultaneously to avoid mental scattering or falling into dullness. After observing, remember to remain aware and keep raising the method gently. Do not rush or force it—it should flow like a gentle stream. Otherwise, it will require strong mental and physical energy, and the practice may become inconsistent, difficult to sustain.
The initial goal of training the mind is to transform the “distracted self” into a “focused self.” One should become clearly aware of each and every thought. Once the mind is focused, the next step is to attain a unified mind, progressing from focused attention to a fully integrated state.
Unified mind includes three layers:
Unity of body and mind
Unity of self with inner and outer environments
Unity of successive thoughts (past and future moments)
Even when one becomes proficient in counting breaths, there are still three levels of mental activity occurring:
“I”
“I am counting breaths”
“I am observing the count of breaths”
Although these thoughts arise in sequence and appear stable, they indicate a state of focused but not yet unified mind. A truly unified mind has only one thought of “I”—clear, real, and vivid. At this point, you are no longer counting, nor is there a number to observe. There is only stillness and presence.
As mentioned earlier, training the mind is training the self. The ordinary self is full of discrimination, attachment, and distraction. It lacks autonomy and mastery. The reason the mind feels out of control is due to deep-rooted afflictions and karmic habits—unable to let go and unable to take hold.
To move from a scattered to a focused mind, one must first relax the body and mind. Relax the head, then gently bring in the method. When encountering challenging circumstances, if you can immediately relax your headspace, you can avoid much conflict, impulsiveness, and anger.
Once the mind becomes focused, it can move into the state of unification, with three progressive levels:
1. Unity of Body and Mind
This happens when the mind stabilizes and becomes grounded. If one is overly concerned with bodily sensations, it becomes a burden and causes discomfort. But when the mind remains stable on the method or is fully engaged in an action or task, one can forget the existence of the body and be free from its burdens.
2. Unity of Self with the Environment
To dissolve the self into the environment is not particularly difficult. For instance, artists often achieve this state. When listening to music, admiring art, or appreciating the beauty of nature, one can become so absorbed as to forget oneself entirely—this is a form of self-transcendence.
Religious and philosophical experiences such as “the unity of Heaven and humanity” fall under this category.
For the Zen practitioner, when there is no sense of opposition to any person, thing, or event, this signifies the merging of the self with the environment. When this unity is truly achieved, there is no sense of superiority or inferiority, no distinction between inner and outer. Unity implies non-discrimination.
If during practice you experience selflessness and a mind free of afflictions, but this does not persist in daily life, then you have reached only the state of unification, not yet awakening. True awakening requires a deep realization that the “self” fundamentally does not exist.
That said, experiencing unified mind is still valuable—it frees us from constant tension with the world around us.
3. Unity of Past and Future Thoughts (Temporal Unification)
This is extremely difficult to attain. It means not being aware of past thoughts or future thoughts—only abiding in the present moment. In deep meditative concentration, if one continuously rests in the “now,” time disappears, as past and future have merged into the present. Once out of meditation, time resumes.
The Diamond Sutra says: “The past mind cannot be grasped, the present mind cannot be grasped, the future mind cannot be grasped.”
Is this the same as the unification of thoughts across time?
Not exactly. Even when past and future are no longer perceived, there is still a present moment, a present mind, and a present self. One is still within the domain of “self.” While discrimination may be absent, clinging remains.
The self is extraordinarily difficult to eliminate. In addition to training the mind, another method is required: breaking the mind.
II. Breaking the Mind
“Breaking the mind” means shattering the idea of a mind that possesses a self. There are two approaches:
1. Sedimentation Method (Silent Illumination Chan)
If the unified mind remains fixated on a single thought, that is merely concentration. But if one can maintain clarity and luminosity without fixating or clinging—even beyond watching or observing—then the mind becomes as still as water and as clear as the moon.
Eventually, the “bottom of the bucket falls out” and awakening arises.
It’s like stirring water mixed with mud in a bucket: at first, the mud rises, but gradually settles. When the mud is fully settled and the water becomes clear, the weight eventually causes the bucket's bottom to fall out. At that moment, the bucket is empty—there’s no more water or mud.
The mind that could stop or be still no longer exists; the mind that could observe no longer functions. One reaches a state of no thought and no mind, and directly perceives no-self.
2. Explosion Method (Huatou Chan / Koan Practice)
This involves continually investigating a huatou (critical phrase or question), such as:
“Who is dragging this corpse?”
“What is your original face before your parents were born?”
“Who is reciting the Buddha’s name?”
Master Zhaozhou’s famous koan: “A dog has no Buddha-nature” — what is the meaning of “no”?
When practicing with a huatou, any verbal answer is wrong, and any conceptual thought is deviation. You must not provide any answer; instead, have the courage to keep negating every idea that arises.
Eventually, you’ll reach a dead end where everything collapses: the earth sinks, space shatters—this is also when “the bottom of the bucket falls out.”
Disclaimer: This article is excerpted from Master Sheng Yen’s book Conceptual Mind.
📖 Friendly & Personal Style
Did you enjoy this piece?
Feel free to check out the book list I’ve put together—
These are the books that have lit my path in the quiet hours of the night, early mornings, and moments of uncertainty.
🔗 Click here to explore the recommended reads
Becoming Your Own Therapist: Offers practical wisdom on how to understand your mind, transform negative patterns, and cultivate lasting inner peace through self-awareness.
Zen Meditation: Through meditation, one can bring inner peace and reduce anxiety and distress in life.
Collected Treatises of Bodhidharma: A profound collection of Bodhidharma’s teachings that emphasize direct mind-to-mind transmission, the essence of awakening, and the practice of inner stillness beyond words and scriptures.
The Fundamental Practice of Zen Meditation Zazen: A concise and profound guide to the practice of seated meditation, emphasizing stillness, presence, and the direct experience of one’s true nature.
Zen Meditation Wisdom: The Q&A of Nearly Three Hundred Meditation Questions, Encompassing All Aspects of Meditation
CAT TRAINING REVOLUTION: A Complete Guide to Raising the Perfect Pet with Love
YOGA MAMA: Your Essential Guide for Pregnancy, Birth, and Beyond
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