Worldly people are not ignorant about right or wrong; they do not really object to having a clear, luminescent and peaceful mind; nor do they really object to benefiting themselves and others and sharing the enjoyment of a peaceful, joyful and beneficial life with all; however, due to practical considerations of worldly life, they cannot put their private gains after the welfare of others; hence they just spend their lives in the same old routine and are unable to set themselves free. If they see someone who really devotes himself to the practice of selflessly benefiting others, they would be most willing to lend a helping hand to such great deeds of universal salvation. Therefore, people with such noble aspirations should lead the multitude by starting early in devoting themselves to the salvation activities of Dharma in order to foster speedy realization of a pureland on Earth.
Practicing Dharma to gain Enlightenment one should follow the example as set by Sakyamuni Buddha who gave up all worldly pleasures, practiced solely for gaining liberation from Samsara; and in order to concentrate all his efforts on Dharma activities, even relied on begging for a living. If one cannot enter a life of Dharma practice because of a lack of finances, or even prays for a house or some property to be free from financial worries before one is willing to start a serious practice, then the mentality and practice of such a Buddhist is contrary to that of our original teacher Sakyamuni Buddha; how could one expect to gain Enlightenment in this way?
Talking about "Non-Self" is equivalent to saying that everything is a phenomenon arising from a combination of causes and conditions, therefore, the Dharma does not consider lightly the technical aspects of social life, but rather recognizes that all bits and pieces have their effects. Nevertheless, the main cause for deciding the direction and extent of technical applications is the fundamental question of the degree of purity of people's minds, therefore, the preaching of Dharma often emphasizes the guidance of people's minds.
Science is based upon the objective nature of the antagonism between subject and object, and relies on concepts to establish systems of theories as backbones of its activities. From the point of view of "Reality being without a Self" as taught by the Dharma, science is of course established on an artificial distinction of phenomena and hence lacks absolute reliability. The evolution of various scientific theories and repeated revisions of all sorts of scientific conclusions are well-known to all. Scientific knowledge is only what is obtained through relative cognition; not only does it have limits and defects, but it also cannot direct the uplifting of spiritual life or the course of liberation from Samsara. On the big issue of liberation from samsaric life and death, there is nothing that science can handle properly; we can rely only on the Dharma. No matter how advanced scientific technology develops, it cannot ensure an individual's peace and happiness; whereas practice according to the Dharma could eliminate bad karma and change ominous situations to auspicious ones. The reason is that the reality of the universe is far beyond what can be reached by scientific knowledge and technology, and the functioning of karmic forces, gods and ghosts indeed exist.
Thorough practice of "Non-Self" would not cause one to become disinterested and indifferent; rather one would, because of lessening of selfishness and revival of innocence, naturally generate increasingly more sympathy, kindness and compassion. After experiencing "Non-Self" one would not be proud of oneself but sincerely respect everyone. Non-Self would lead to no prejudice or bias, and one would not sustain fixed opinions of others which would lead to arguing and antagonism. Non-Self would lead to no attachment to phenomena, and hence would not comment on matters prematurely. Non-Self would lead to no greed, no jealousy and no suspicion. Therefore, practicing "Non-Self" will naturally result in peace of mind and harmony in the world. One's opinions and understanding are more or less biased which are habitually conditioned by environment and disposition. Many problems and disturbances can result if one insists on the correctness of one's views. If one can reflect and realize that one's view may be biased or inapplicable to others' situation, and hence applies self-restraint, without commenting too easily, then it would be easier for one to return to the original clarity and equanimity.

4. How to practice "Non-Self"
Dharma practices include many different types of practice, including living in seclusion in remote areas and practicing in retreats, but none of these is separable from the consistency of body, speech and mind, nor can any practice be irrelevant to life. The main purpose of retreats is not the maintenance of solitude, but to concentrate on one's practice in order to achieve realization so that one may participate in universal salvation of all sentient beings. Hence, the practice of "Non-Self" should blend into both Dharma practices and daily activities, with attention paid to the complementation and harmonization of these two aspects.
With regard to Dharma practices, the first level is to understand the real meaning of "Non-Self." One recognizes through mental investigation that this concept of a "self" does not have a definite referent because whatever is experienced does not possess independent existence. One's "self" as it is commonly known, is only a designation formed by custom within a social culture, and there is no necessary connection between an individual and the concept of a "self." One's actual experience is an inseparable totality without conceptual boundaries. "Self" can serve only as a fuzzy labeling; although it is functional in social life, under philosophical analyses it does not refer precisely to an object. All phenomena result from combination of causes and conditions, and there is no substance with an absolutely independent existence that can be ascertained as a "self."
Then one needs to rely on Dharma practices such as chanting of a Buddha's name, counting breaths or practicing meditative concentration, in order to cultivate the strength of one's meditative stability. After one's meditative stability is well cultivated, then one may contemplate in meditation the true meaning of "Non-Self" so as to establish it as a clear and firm recognition. Both the cultivation of meditative stability and the confirmation of the right view of "Non-Self" in meditation could not be achieved instantaneously and requires long-term and diligent practice. For more discussion on meditation, please refer to another work of mine: A Golden Ring: An Introduction to Buddhist Meditation.
The practice of "Non-Self" in daily life is discussed below: Although the concept of one's "self" controls ordinary people's lives, it is very subtle and not easily discernible. In reality, what one's "self" involves is a very complicated psychological process which entangles with personal fame, gains and losses, considerations, opinions, emotions, wishes and desires. Therefore, just relying on the cultivation of right view as mentioned above is not enough to untie this entanglement, but can only provide a directional guidance toward liberation. In order to actually eliminate this psychological entanglement of one's emotions and thoughts, one must start with the reduction of attachment to one's "self." Although one's "self" is not easily discernible, its expressions in daily life can be found in one's immediate reactions to people, objects and events. If one would step back and observe objectively, one could usually notice the individual "self-attachment" that differs from person to person. With regard to the spontaneously arising "self-attachment" that may occur at any moment, one needs to practice letting it go and learn to be open-minded so as to apply the scalpel of "Non-Self" to dissect the entanglements of the "self." What is described in this passage is not in conflict with the traditional teaching that one needs to contemplate "Non-Self" in deep meditation in order to clear up the self-attachment of subtle ignorance; the reason is that it is impossible for real practitioners of "Non-Self" not to be able to recognize and yield the "self-attachment" that arises in daily life. It is exactly because of continuous practice of not being misguided by the ever present multiple facets of the "self" in daily life that one could eventually achieve the breaking through of fundamental ignorance through deep meditation.
Practicing "Non-Self" in daily life would not render one inoperative. Due to the practice of "Non-Self," one realizes the similarity of all sentient beings in experiencing suffering and happiness, and thereby generates compassion of the common entity, and it becomes the motivation for furthering selfless service. Because of giving up "self-attachment," one can be considerate, can look at things from a totality and long-term perspective, and hence can serve others even better. In fact, a practitioner must have undertaken long-term service, come into contact with all sorts of people, and undergone many kinds of situations to become knowledgeable of the multiple aspects and layers of life. The practitioner can then recognize what is of more significance to life, and therefore can make unhesitatingly the wise choice of devoting oneself to the propagation of the Dharma in order to benefit oneself and others.

5. Guidelines for the Practice of "Non-Self"
When one is aware of "self-attachment" in daily life, how should one practice giving it up and becoming open-minded? Reflecting on my experiences in this practice I carefully formulate the following guidelines for your consideration:
(1) Immediate Sublimation of the "Self"
Whenever we encounter people or events, whatever the situation or mentality, usually our immediate responses are based on self-centered considerations. One can immediately expand upon such responses of self-attachment and reflect that sentient beings of the ten directions and three times (past, present and future) all similarly care about their "selves," and are thus limited by their self-centeredness and would certainly experience the accompanying suffering. Based on this understanding, one prefers "Non-Self" over "self-attachment" in terms of openness, expansiveness, equality, and universal love. Therefore, one would sublimate the caring for one's "self" into the sympathy for all sentient beings, wishing that all sentient beings under all circumstances could become free from suffering and achieve happiness. Then one further sublimates this sympathy into Bodhicitta, wishing that all sentient beings could learn and practice the Dharma, soon escape from Samsara, and completely realize their original Enlightenment.
(2) Bodhi as the Criterion
When people hold different opinions with regard to certain matters, how do we decide which is correct, which is superior, and who is sincere? Success and failure of worldly matters depend on combinations of opportunities and conditions; it is often the case that when certain opportunities are lost, they are lost forever. There are matters that affect the long-term well-being of many people, but the decisive factor to their outcome may be just some personal opinions. How then should we act in such complicated and subtle situations of the world? "Bodhi as the criterion" emphasizes that one's action and inaction in daily life should be regulated by considerations involving the ultimate liberation of all sentient beings in the ten directions and three times. This criterion may seem too philosophical to be applicable to worldly matters; how could one decide whether something is in accordance with such a boundlessly wide standard? The universe is not limited to the realm of human senses and knowledge, and there are indeed supernatural beings such as Buddhas, Bodhisattvas, gods and ghosts, and karma, and their respective effects. In this boundless reality, no matter how something is judged by the world, if one's sincerity is actually in accordance with the Bodhicitta directed at all sentient beings, then the unfolding of events will naturally be arranged by powerful supermundane forces. This is not just an article of faith; it is born from the common experiences of generations of Buddhist practitioners. Therefore, "Bodhi as the criterion" is not an empty idealistic slogan but the basis of activities in life for the wise ones. With one's daily life based on Bodhi as the criterion one would not be anxious about being respected or despised by the world at any particular time. One needs only to set the mind on Bodhi, to practice and spread the Dharma in an earthly manner, and to allow matters to develop naturally so as to decide what is true and right, without going for any temporary display of eloquence in mouth or on paper. Wherever there is competition, there is attachment. The first requirement in practicing "Non-Self" is to be tolerant, non-competitive, and to avoid worthless disputes but instead devote one's mind and energy wholeheartedly to the great career of Bodhi; this is called "broadminded tolerance."
Using Bodhi as the criterion there would no longer be the problem of individual antagonism, disputes or vengeance; hence life and matters all become simplified. They all become just a matter of one's appreciation of life and the great career of Bodhi with its accompanying choice of activities. We do not have control over others'activities; all that we can do is to give advice and encouragement on the path of Bodhi. Since all are equal as sentient beings, no one could criticize or reprimand others. The Law of Cause and Effect is applicable to all, and everyone should reflect on the lesson that "one would receive the results of one's own actions."
(3) Observe and Learn from Innocence
As we observe the innocence of infants and toddlers who cannot distinguish "you" and "me," we can see clearly that the notion of one's "self" is indeed only an acquired concept. Sometimes infants cry and then suddenly the crying changes to laughter, forgetting all about their sorrows so easily. They stop eating as soon as they feel full, and fall asleep readily when tired; they are simply without greed and worries. Some older people, having seen through many worldly affairs, also act out their natural feelings and become close to being innocent. Practitioners of "Non-Self" should reflect upon their own minds to discern evaluation to past events, attachment and delusion to personal relations and material comforts, and expectations to the future; they should view all these as illusions that hinder the clarity and freedom of mind. They should no longer attach to these illusions, nor do they need to take counter actions toward such illusions; they are simply no longer confined by these illusions, and instead direct their minds and efforts to Dharma practices and actively participate in service related to the path of Bodhi.
If a practitioner can grasp the above three guidelines in daily life, then worldly interactions in life are also opportunities to improve oneself and help save others. Thus one gradually approaches the great path of "Non-Self" and would peacefully abide in the original purity that is without competition, worries, and greed.

6. Practice Tolerance as a Different Approach with the Same Result
For ordinary people untrained in philosophical analyses the real meaning of "Non-Self" is actually difficult to understand. Some people who study Buddhism are good at talking elaborately with Buddhist jargon. Even though what they say is impeccable, but they can only encircle in jargon. They cannot explain Buddhist theory once they leave the circle of jargon. This kind of understanding is not clear and thorough. Enlightened masters of Chan (Zen) even ignore teachings found in the Sutras and their commentaries; however, they can make use of various skillful means to affect those who are suitable. Learning the path of Buddha should be so thorough that it becomes just as lively and flexible as the examples set by Chan masters.
Practicing "Non-Self" in daily life is usually contrary to worldly ways, therefore, novice practitioners quite often find it difficult to implement. In fact, the essence of Buddhism cannot be confined to one type of practice; when one's theoretical understanding of Buddhist teachings is thorough, many methods of practice can be harmonized. The Heart Sutra points out the wisdom of practicing Sunyata, which amounts to recommending the practice of "Non-Self." Following the style of the Heart Sutra I have written the Heart of Sublimation through Limitless-Oneness Compassion Sastra to point out the practice of the great compassion of common entity, which amounts to recommending the practice of tolerance. A Chinese proverb says that "one achieves greatness by being tolerant." Practicing tolerance to achieve boundless openness and practicing "Non-Self" to restore original purity are different approaches to the same result. This Sastra of mine has been included in my book Wisdom and Compassion in Limitless-Oneness which contains also an essay bridging the Heart Sutra and this Sastra. Practicing "tolerance" in daily life is easier to grasp than practicing "Non-Self" because one does not need to know thoroughly the real meaning of "Non-Self;" as long as one can be tolerant and receptive to differences, then one would gradually approach boundless openness, and there is no "self" in such boundlessness!
The common foundation for practicing tolerance and "Non-Self" is Bodhicitta. Without the guidance of Bodhicitta, practicing "Non-Self" would easily result in retreat and inactivity. Without the openness of Bodhicitta, practicing tolerance would simply mean forcing a certain ideal upon oneself. If one's life centers around ordinary worldly careers or even charitable careers, then even though one may thereby escape from the narrow-mindedness of self-centeredness, one's mentality would still fluctuate with the wax and wane of one's activities, and one cannot achieve the spiritual summit that transcends the common karma of all human beings. Whereas with complete identification with Bodhicitta, there is no more antagonism of any kind but only the abiding in extraordinary peace and harmony. The wax and wane of Dharma activities are just the summary expression of the actions of all sentient beings on the path of Enlightenment according to their respective degrees of awakening; there is no high or low, nor gain or loss. Delusion and Enlightenment are all arising from conditions, and yet Bodhicitta can liberate people in all situations. All enlightened beings would prostrate to Bodhicitta which cares about and liberates all sentient beings. All sentient beings should take refuge in Bodhicitta in order to accomplish both escaping from suffering and achieving lasting happiness.