The Dharmasaṅgīti says:

Ordinary foolish beings perceive a self in them when there is no self. […] Thus, emptiness should be understood through the absence of self. […] All phenomena, including all things sentient and insentient, are devoid of a self. […] All phenomena lack a self; they are naturally nondual.

The Lalita­vistara:

Although all of this is without a self and is repulsive, beings perceive it as having a self and as beautiful.

The Brahma­viśeṣacinti­paripṛcchā:

Immature, ordinary beings create duality by grasping at a self in their stream of being.

The Ajāta­śatru­kaukṛtya­vinodana says:

Belief in the transitory collection [of aggregates] as a real self grows from the root of ignorance.

The Suvarṇa­prabhāsottama­sūtra states:

Nirvāṇa means that the tathāgatas know that there is no self in the individual and no self in phenomena.

The Samādhirāja:

Those who have the conception of a self, they are unwise beings who are in error. You know that phenomena have no self, and so you are free of any error. […] You see the beings who are suffering because they maintain the view of a self. You teach the Dharma of no-self in which there is neither like nor dislike. […] Whoever holds to the concept of a self, they will remain in suffering. They do not know selflessness, within which there is no suffering. […] Those who perceive selflessness have no afflictions (kleśas). They know that all phenomena are like space.

The Ajāta­śatru­kaukṛtya­vinodana:

Great King, to accept clothing, alms bowls, and food served and offered in a grand manner for the well-spoken Dharma-Vinaya is not an act of kindness. However, Great King, when you no longer have any doubt and uncertainty about the profound and sacred truth of the lack of self‍—then I will have been kind to you.

The Saddharma­puṇḍarīka states:

The one who knows emptiness and that phenomena are without self truly knows the enlightenment of the bhagavāns, of the buddhas.

The Drumakinnararājaparipṛcchā:

The nature of all phenomena and the self are the same‍— the self is selfless and intrinsically empty. Emptiness has the essential nature of space, and awakening always has the nature of space.

The Sāgara­nāga­rāja­paripṛcchā:

All phenomena are without self and without creator. This is the reality of phenomena. However, childish ordinary beings who are mistaken, who are fixated in clinging to me and mine, develop the notion that there is a being where there is none. […] Phenomena have no self because they arise from causes and conditions.

The Samyagācāra­vṛtta­gaganavarṇavina­yakṣānti:

All phenomena are free from a cognitive basis and lack a self. All phenomena are devoid of self and inexpressible. […] All phenomena lack a self. All phenomena are not apprehended. […] When one achieves consciousness that is devoid of a self and is free from the two views of the nature of the self, when the sense fields are undefiled, and when one is free from ownership and possession, this is the entrance to the gateway to the Dharma of nonduality.

The Dharmadhātu­prakṛtyasambheda­nirdeśa:

Leading sentient beings to the absence of self, it [the mind of omniscience] knows the self to be without self.

The Sāgaramati­paripṛcchā:

The māra of the Lord of Death is defeated by realizing phenomena to be selfless.

The Sūryagarbha:

Because you adhere to the perception of a self, your mind entertains mistaken views, you are thoroughly confused within the swamp of saṃsāra […] although phenomena are selfless, immature beings mistakenly pursue a sense of self.

The Rājadeśa:

The thought that perceives a self is the great enemy. While it is immaterial and without substance, it has dwelt with you since beginningless time. […] Brandish the whip of perseverance, draw the bow of concentration, and slay the perception of a self with the arrow of nonself and emptiness. […] This ‘I’ and ‘self’ do not exist. Imputed upon the aggregates, they are delusion. […] Thus, O King, if you meditate on nonself, saṃsāra and perceiving a self will be cut at the root.12