This thesis compiles the interpretation of the idea of "non-self"（無我） from the literature published over the years by Master Cheng Yen. There are two main discussion points and findings: 1. The concept of "non-self"（anātman） taught by the Buddha has continually been called into question: Why there is reincarnation if there is "non-self"? Who is in the cycle of reincarnation of life and death? The Master gives the fundamental teaching（根本教說） that it is the "ālaya-vijñāna"（阿賴耶識）, defined by an interdependence of defilement and purity（染淨相依）, which transmigrates through birth and death（生死流轉）, and which becomes the pure and liberated（清淨解脫）"tathāgatagarbha-vijñāna"（如來藏識） with no attachment to "ātman"（無我執） or attachment to "dharma"（無法執）. From examination of the historical context of Buddhist thought, it is found that the "tathāgatagarbha"（如來藏） spoken of by the Master is the "tathāgata-dharma-garbha"（如來法藏）, "buddha-dharma-garbha"（佛法藏）, and "dharma-garbha"（法藏）, which is different from the traditional interpretation of "tathāgatagarbha." The idea of the "tathāgatagarbha" containing the meaning of "dharma" but not "ātman" may be used to deal with the controversy around "tathāgatagarbha-ātman"（如來藏我） in today's academic circles. In addition, the way the Master explains "non-self" also integrates the characteristics of both Indian Buddhist scriptures and Chinese monks' commentary, and further integrates "True Emptiness and Wondrous Existence"（真空妙有）, "tathāgatagarbha-vijñāna", and "anātman" in its ideological interpretation. 2. How can the Buddhist teaching of "non-self" be applied as a pedagogy to make it easy for modern people to accept and practice? The Master uses various methods such as examples of the phenomena of Tzu Chi's Missions and character role models, character analysis, metaphors and comparisons to explain "non-self" as a skillful teaching（方便教說）. First, it is used to treat the mentality of rich and poor to build volunteer groups with human equality. Second, it is used to transform the sense of a contributing “self”（我） of "yì gōng"（「義工」, a formerly common term for volunteers in Chinese） into the "hearts"（心） of great "bodhisattvas"（大「士」） who practice the Four Immeasurables（四無量「心」）, called "zhì gōng"（「志工」, the Master’s preferred term for volunteers）. Third, it is used to transform the employee（職工）mentality of working in order to live into a sense of mission where one lives in order to work for and joyfully contribute to the benefit of all living beings, enabling everyone to dedicate themselves by uniting their profession and their mission into the "Volunteer Spirit"（志工精神）. Compared to the traditional practice of Indian and Chinese Buddhism, which emphasizes the realization of “anātman” through the method of meditation（dhyāna）, Tzu Chi's Missions are a concrete manifestation of “Master Cheng Yen’s Thought”（證嚴法師思想）, where the "Volunteer Spirit" embodies the idea of "non-self." By entering through the practice of giving（dāna）, from the social "non-self"（社會性「無我」） one can understand the psychological "anātman"（心理性「無我」）. The
