Contemplating the Five Aggregates and Eliminating the View of Self (Part I) (Second Edition)

Section Two: Manifestations of Pratyakṣa Realization by Manas

I. Manifestations of Manas Being Stirred Upon Comprehending Principle

When some individuals encounter certain Dharma principles, their minds experience profound agitation, accompanied by unusual physical phenomena. This occurs because the manas has been stirred, giving rise to these sensations. Even in worldly empirical experiences, there are inevitably physical and mental sensations and changes, whether significant or minor; it is never merely a matter of blandly skimming over them. Many people have experienced varying degrees of physical and mental changes upon encountering specific Dharma principles or during their cultivation and realization. Truly recognizing a principle manifests precisely in this manner.

A bland, unaffected state that does not resonate with the manas is merely intellectual understanding by the conscious mind; it does not count. When studying the Dharma, if one merely skims over the text like reading a lesson, then considers oneself to have understood, known, and realized it, and subsequently lets oneself off the hook, this is highly irresponsible. If it were so easy, one could claim partial realization after reading the Three Baskets and twelve divisions of scriptures a few times and understanding a portion, which would be considered quite extraordinary—perhaps only eighth-ground bodhisattvas or above could achieve this. Even doctoral and post-doctoral scholars feel they can understand the words when reading Buddhist scriptures. If mere understanding constituted realization, the Buddha Dharma would be far too easy, and there would be no need to cultivate for three immeasurable eons.

When concentration power is insufficient, reading an article is like glancing over flowers while riding a horse—superficial. When concentration power is sufficient, the depth of inner cognition becomes remarkable, sufficient to stir the heart, agitate the internal organs, and produce an extraordinary sensation. Some people skim through an article once, unable to contemplate it meticulously, and rashly reject it, only to find themselves mistaken in the end. Where did they go wrong? They lacked concentration power, were unable to contemplate and observe, their minds were too shallow, and even with guidance, they still could not engage in contemplation; wisdom cannot gradually increase or grow daily. Those with insufficient virtuous roots from past lives remain unstartled by any Dharma teaching, passing over it blandly as if they truly understood.

Only with concentration power and meticulous contemplation can one be stirred; this is called being deeply moved. Consider how rich the connotations of our ancient Huaxia culture are, how precise the terminology, capable of describing physical and mental states clearly and thoroughly. There is scientific basis, physiological basis. The Buddha Dharma is not isolated; it depends on whether the masses have the wisdom to cognize it as it truly is. The depth in "deeply moved" means penetrating deep into the manas, not shallow, surface-level conscious thought; only then is there genuine feeling. Ordinary contemplation yields no feeling, no emotion, let alone profound emotion.

II. Why Are There Physical and Mental Reactions When Manas Is Stirred?

If manas can directly perceive (pratyakṣa) and confirm a certain principle, acknowledging a certain truth—what we often call acknowledging it from the heart outward—it can cause various physical and mental changes. This is because physical, verbal, and mental actions are controlled and determined by manas; it has the final say. Even without attaining the fruition and being far from it, once manas contacts a certain principle, recognizes it, deeply affirms it, and is inwardly stirred, physical and mental changes occur. For example, feeling joyful, experiencing lightness and ease in body and mind, welling up with tears, trembling all over, hair standing on end, emotional excitement, scalp tingling, flushing face, vacant eyes, buzzing in the head, boiling blood, heart pounding with fear, rapid breathing, bulging veins, exasperation, and many other conditions. This is manas being stirred, directly knowing (pratyakṣa), subsequently prompting the body to undergo changes, large or small. Everyone has this experience; reflecting on it oneself reveals whether this is indeed the case.

The occurrence of these conditions does not mean manas has subdued or eradicated afflictions; more often, it precisely indicates that manas is heavily afflicted, that self-attachment and emotional attachment are severe, hence these massive physical and mental reactions. The same occurs when truly realizing selflessness (anātman) through direct perception; significant physical and mental changes manifest. Previously, manas did not know this principle; no matter how much the conscious mind repeated "selflessness," manas neither knew nor acknowledged selflessness, remaining unmoved inwardly and continuing to act with "I, I, I"—clearly the behavior of one who has not severed the view of self.

Once manas realizes that the five aggregates are indeed without self, the physical and mental shock is immense. Attachment to body and mind relaxes, leading to many unusual phenomena: deepening meditation, changes in sleep, bodily lightness and ease with joy, alleviation of illness, mental joy, etc. The more direct the perception (pratyakṣa), the greater the changes; the more it is mere intellectual understanding, the fewer the changes. Those with profound virtuous roots from the past and deep meditative concentration, upon directly realizing the Buddha Dharma, may find their bodies rising into space, with spiritual powers manifesting—this constitutes a tremendous physical transformation. Observe the records in Buddhist scriptures of sages realizing the Way; whether Mahāyāna or Hīnayāna, miraculous phenomena occurred. Why? Because they had meditative concentration; it was direct perception, resulting in immense physical and mental changes.

III. The Distance Between Understanding and Realization

When watching a horror movie, the conscious mind knows it's fake but still feels afraid. When walking on a glass walkway, the conscious mind knows it's safe, yet the heart remains terrified; some people even dare not lift their feet to walk. The conscious mind simply cannot convince itself not to fear. Why? Because the conclusions derived from conscious discrimination and thought are not acknowledged by manas. Consciousness advises itself not to fear, saying it's all fake, yet blood pressure rises, heart races, and sweat breaks out—this shows the body is controlled by manas.

Especially when watching an IMAX movie, the conscious mind knows all images are on the screen, cannot come out, and are not real, yet the heart feels the images are so lifelike—fearing the car will drive onto oneself, the flying knife will slash oneself, the bullet will hit oneself—so the body unconsciously tries to dodge. Physical and mental behaviors are the result of manas directing actions, commanding the conscious mind to react according to its habitual cognition. Therefore, without transforming manas through habituation, practical problems cannot be resolved.

Is knowing the walkway is safe one's own direct perception? What use is this knowing? The conscious mind clearly sees people ahead walking past leisurely—a ready example—so why does one still not dare to stand up and walk over? The conscious mind clearly knows the glass's thickness and load-bearing capacity are reliable, so why can't one stand up and walk straight across? Because the principles analyzed and contemplated by the conscious mind have not been accepted by manas; the heart still harbors fear of the glass walkway, thus causing the body to manifest as trembling, feet feeling stiff, calves shaking, shivering, even curling up on the path, unable to move a step.

Some people talk extensively outside the glass bridge, discussing it at length. Try walking onto the glass track—what then? Whether the body is controlled by manas becomes crystal clear here. Consciousness cannot command the body; no matter how safe consciousness deems it, it's useless if manas doesn't know. Fear and panic remain, all caused by manas' severe attachment to the body.

From this, is it useful for consciousness to know that the six dusts are one's own inner manifestations? Without diligent contemplation, the emptiness and falsity of the five aggregates cannot be truly realized. Knowing and understanding are easy; realization is difficult. The realization of the four fruitions in Hīnayāna all involves physical and mental sensations. The realization of various fruitions in Mahāyāna also involves physical and mental sensations, including proofs and hints in dreams. Especially the emergence of various meditative concentrations (dhyāna) involves physical and mental sensations; the deeper the concentration, the stronger the sensations. In the second dhyāna and above, the five sense consciousnesses cease, so there is no sensation, but the physical body still undergoes significant changes, and physical and mental sensations remain after exiting concentration. Why do these sensations appear? Because manas directly perceives the Buddha Dharma, knows the true reality, and physical and mental changes occur—this is the result of manas' grasping and regulation.

Manas believes in the directly perceived state (pratyakṣa); it requires personal realization. Others' proofs are useless; one must be able to directly perceive it oneself, to know it truly and clearly. The realization of the Buddha Dharma is the same; otherwise, it's like talking about food without eating—self-deception. Many know the five aggregates are empty and false, yet the deep-seated manas still considers them real, unable to agree with or implement the results of conscious analysis and contemplation, still clinging firmly to the self. Therefore, consciousness must contemplate earnestly, guiding manas to engage repeatedly in meticulous contemplation until manas realizes it empirically; only then does the directly perceived state manifest. Otherwise, it's merely inference.

How to walk across the glass walkway without fear? One should do this: Before stepping onto the walkway, consciousness must strive to analyze the walkway's safety comprehensively, contemplate it thoroughly as much as possible, clarifying inference (anumāna), direct perception (pratyakṣa), and erroneous perception (apramāṇa), proving with reason and evidence that the glass walkway is indeed safe, without the slightest danger. Then manas can confirm the walkway's safety, gaining inner confidence, enabling one to muster the courage to walk across. Consciousness analyzes thoroughly, sees through the state, putting manas at ease, so the mind can find peace. Feeling inwardly secure, fully confident, mentally prepared, feeling no longer afraid—this persuades manas. Then lift the foot and proceed. How to achieve full inner confidence? Rely on consciousness to analyze thoroughly, see clearly, see steadily, be ninety percent sure, then act. Only after consciousness analyzes thoroughly can manas confirm, manifesting as calmness, steadiness, enabling one to walk across boldly.

This issue shares the same principle as contemplating to sever the view of self. Severing the view of self is also like this: Consciousness must analyze thoroughly, dissect meticulously, habituate, and guide manas into actual contemplation. After manas contemplates and confirms the five aggregates are without self, without doubt, can the view of self be severed. To contemplate and sever the view of self, consciousness must find ways to clarify the line of contemplation, act as a good guide, enabling manas to confirm from within that the five aggregates are indeed not self. Only then is manas fully confident; no matter who says the five aggregates are real, manas does not follow in agreement. To achieve this, consciousness itself must first understand the principle, contemplate clearly, have clear logic, and give manas some time to adapt.

When first encountering this theory, as contemplation begins, some people indeed feel afraid inwardly, feel lost, feel without support, feel inner emptiness and fear. This is because manas, since beginningless kalpas, has firmly believed the five aggregates are the self, are real. Now consciousness tells it otherwise; manas finds it hard to bear, hence the fear and discomfort. Only through continuous habituation by consciousness, over time, after manas accepts it, does this feeling gradually disappear. To prepare manas psychologically, consciousness must repeatedly and continuously habituate it, constantly reinforcing the concept of selflessness, until one day manas accepts it, and there is an opportunity to truly and completely sever the view of self.

If only consciousness knows the five aggregates and all dharmas are empty and false, but manas does not know or acknowledge it, it is useless—merely superficial understanding, not true severance of the view of self. Between the first fruition (srota-āpanna) and the fourth fruition (arhat), manas must continuously acknowledge the five aggregates as impermanent, empty, and without self. When fully acknowledged, manas severs all attachment to the world of the five aggregates and gains the ability to transcend the cycle of birth and death.

When manas completely severs attachment and attains the fourth fruition, it is like watching an IMAX movie: No matter what happens or what states appear on the screen, the mind remains unmoved, neither avoiding nor welcoming. Manas no longer controls the body to avoid anything; the mind knows the states are unreal, are on the screen, not real, so it no longer fears. From this, we see that sentient beings' psychology has superficial functions and hidden functions, but the decisive role is played by that hidden force—deep-rooted, hard to transform, difficult to persuade—that is the habitual power of manas. Transforming this habitual power is extremely important; it resolves the great problem of birth and death over immeasurable kalpas, including segmental birth and death (saṃsāra) and transformational birth and death (parinirvāṇa). Then one can sever the ignorance, karmic obstructions, and suffering since beginningless kalpas and ascend to the other shore of nirvāṇa.

Manas completely severing attachment to the five aggregates corresponds to the fourth fruition arhat in Hīnayāna and the seventh ground (bhūmi) bodhisattva reaching the eighth ground in Mahāyāna. The liberation realization of an eighth-ground bodhisattva is equivalent to a fourth-fruition arhat with complete liberation (ubhatobhāgavimukta). A first-ground (pramuditā-bhūmi) bodhisattva is equivalent to a wisdom-liberated arhat (prajñāvimukta), but a first-ground bodhisattva does not take the fruition of a wisdom-liberated arhat; afflictions of thought (vikalpa-kleśa) cannot be completely severed. The state of manas severing the attachment to self (ātma-grāha) can be known to some extent through inference and imagination, though not realized. Then, the state of manas severing the attachment to dharmas (dharma-grāha) can be contemplated through inference and erroneous perception, giving a rough idea, though even less realized. This knowing and realizing may differ by nearly two or three immeasurable eons. The distance between knowing and realizing is simply unimaginable.

Some people always feel proud and complacent knowing some things, but it's really nothing. Even truly realizing profound Buddha Dharma is not worth pride and complacency. Looking across the ten directions and the three times—past, present, and future—even if we cultivate to the state of an eighth-ground bodhisattva, it still counts for little. Only those with shallow wisdom and limited experience easily give rise to pride and complacency; their arrogance is deep. Those with intelligence, wisdom, and broad experience do not easily give rise to arrogance, for they have seen or know countless people infinitely superior to themselves; their vision is very broad.

IV. The Difference Between Intellectual Understanding and Realization

True severance of the view of self is not only consciousness understanding the principle of selflessness but also manas simultaneously realizing selflessness and acknowledging the principle of selflessness. When manas can personally prove selflessness, it reduces grasping at the self, so the body and mind relax completely, instantly gaining the merit and function of liberation. If it is merely theoretical severance of the view of self—only understood by consciousness—it lacks persuasive power, has not a bit of the merit and function of liberation, and the body-mind world does not transform, because manas has not personally realized it; without personal realization, it is not a directly perceived state (pratyakṣa).

Realizing the mind and attaining the Tathāgatagarbha is also a directly perceived state of manas. After personally realizing it, manas knows the five aggregates and eighteen elements (dhātus) are not self, so it relaxes the self, leading to a great transformation in the body-mind world, gaining the merit and function of liberation, incomparable freedom. Otherwise, consciousness's understanding is merely theory; at best, there is intellectual understanding, perhaps not even that, having nothing to do with life and death, gaining no merit or function of liberation. Because manas has not directly observed it, not personally realized it, the heart does not acknowledge it, so body and mind do not transform. The body-mind world is controlled and grasped by manas; manas has the final say.

When severing the view of self and realizing the mind, if there are no changes in the body-mind world at that time or afterward, and no shadow of samādhi appears, that is theoretical severance of the view of self and realization of the mind; manas does not acknowledge it. Realizing the mind, on one hand, is the awakening of the conscious mind—this awakening is not mere understanding but well-reasoned, with solid evidence; this is the directly perceived state. Manas simultaneously realizes it, and samādhi states appear. When manas acknowledges the directly perceived state and simultaneously realizes it, it knows the five aggregates originally belong to the Tathāgatagarbha, are not its own, so it relaxes the five aggregates, no longer controlling the body. Instantly, the body becomes light, at ease, and comfortable; the mind is extremely clear. At that moment, body and mind change, different from before. The better the concentration power, the greater the changes; the lighter the afflictions, the better the sensations—feelings language cannot fully describe.

If it is merely the conscious mind understanding, with insufficient evidence, much guesswork, much imagination, without manas's directly perceived state, the body-mind world undergoes no change. Because manas does not know the five aggregates are the Tathāgatagarbha's, not its own, it still grasps and controls the five aggregates. The body shows no transformation, the mind no transformation, no mental agitation occurs, no difference from before—this is the state of false awakening. In false awakening, manas still controls the body and conscious mind, so body and mind do not change, remaining as before; afflictions persist as usual.

Changes in the five aggregates are controlled and determined by manas. When truly severing the view of self and realizing the mind, manas understands the principle, no longer controls the body, knowing the body is not its own, so the body exhibits reactions of liberation. Manas no longer controls the conscious mind, knowing it is not its own, so the conscious mind feels relieved, and various supreme states appear. Sleep is controlled by manas; afterward, sleep changes. Afflictions are initiated by manas; at this time, afflictions become lighter. There are also many wondrous states, though they cannot be disclosed one by one.

Direct observation is far more persuasive than theory. Those capable of direct observation possess both concentration and wisdom, while theory may not be correct; even if correct, it is unrelated to oneself. Direct observation allows manas to realize; manas affirms it, enabling transformation of the body-mind world, gaining the merit and function of physical and mental liberation. Once manas affirms it, useless theories are no longer needed. We study the Dharma not only to learn theory but also to observe practically, observe directly, personally realize the correctness of the theory. Then the theory becomes our own directly perceived state, the mind constantly resonating with the theory, principle and phenomena without obstruction; afterward, all phenomena are without obstruction—this is great liberation. Mere theoretical knowledge cannot liberate us; please remember this.

V. External Manifestations of Attaining Fruition and Realizing the Mind

Q: Is the correspondence when attaining fruition and realizing the mind ultimately a physical result or a chemical result? Severing the view of self is manas's acknowledgment of the falsity of the five aggregates. How is this acknowledgment measured? Awakening and realizing the mind are also related to manas. Does manas, on one hand, empirically realize itself is not real, and on the other hand, empirically realize the Tathāgatagarbha is real?

A: Correspondence is primarily mental correspondence. Is it physical or chemical? Because at this time, it corresponds to the conscious mind: The conscious mind's cognition changes, considering the five aggregates not-self and the Tathāgatagarbha real. Mind is also connected to body; the two are closely linked, so it indirectly corresponds to the body. Corresponding to the body produces physical and chemical results; actually, the four great elements (mahābhūtas) change. Because manas acknowledges the principle that the five aggregates are not-self, and manas can control body and mind, the transformation of body and mind involves changes in physical and chemical components; the four great elements change. The physical body exhibits a series of changes in physical and mental states: lightness and ease, comfort, reduced sleep, inner joy, single-mindedness, absence of afflictions, absence of distracting thoughts, manifestation of clear awareness, increase in meditative concentration, etc., lasting relatively long—several months, half a year, a year; for those with good concentration, over a year.

If manas does not realize selflessness, manas does not correspond; if consciousness only superficially knows a little about the principle of selflessness, not deeply penetrating, then there are no such physical and mental reactions, no physical and mental changes, or only slight, minor changes that quickly disappear. Concentration power is hard to arise. This is because manas does not correspond to the principle of selflessness; the mind is not agitated, cannot cause physical and mental changes, cannot transform body and mind, remaining similar to the previous state. Many claim to have severed the view of self but have no physical or mental sensations, no changes, no manifestation of concentration, no clear awareness—only some theories. Yet these theories can be found anywhere; this is strange. Previously, I was troubled by the inability to verify whether others had severed the view of self. Later, contemplating the functioning of manas and combining it with my own physical and mental sensations and state at the time, I gradually summarized the state of truly severing the view of self and how it should be verified.

Regarding awakening and realizing the mind, there should also be a measure; one cannot simply say increased wisdom suffices. There should definitely be physical and mental changes, plus questions of how wisdom increases and to what extent. Realizing the mind and seeing the nature (kenshō) is relatively easy to verify because there is the Tathāgatagarbha—a target of where it operates and how. But each person's verification scale differs, depending on the verifier's level of realization, their own rigor, and the strictness of their standards. If not handled well, intellectual understanding is mistaken for realization. If the verifier has only intellectual understanding, it is extremely problematic; the one being verified is most unfortunate, as their wisdom will struggle to grow further. If under a verifier with realization, rigorous requirements, and strict standards, the one being verified can greatly increase wisdom and realization, with subsequent practice progressing quite rapidly. Because being able to directly observe the simple, general operation of the Tathāgatagarbha—this wisdom is remarkable, approaching the wisdom of differentiation (pratipatti-jñāna).

If one has not severed the view of self but directly realizes the mind and sees the nature, it also contains the wisdom realization of severing the view of self; there must also be a considerable degree of clear awareness. Otherwise, it is intellectual understanding, not realization. Because without physical and mental sensations, manas has not acknowledged it; body and mind show no change. If one has already severed the view of self before realizing the mind, there may not be very intense clear awareness or physical and mental sensations, as one has almost passed through that stage, having already negated the five aggregates as self. Nowadays, many are close to intellectual understanding; lacking sufficient concentration power and contemplation, they can only understand, perhaps possessing some very shallow wisdom of consciousness, yet unable to directly observe the simple operation of the Tathāgatagarbha.

From increasingly observing, contemplating, and organizing Dharma principles, more secrets of manas's functioning have been discovered. Manas's functioning is greatly related to meditative concentration (dhyāna). The better the concentration, the more prominent manas's function, the more empirical realization there is, and the less consciousness engages in shallow analysis; the level of realization is higher. In the浮躁 (fúzào - restless/floating) modern society, advocating and emphasizing the cultivation of concentration is a proper and good prescription for attaining fruition through practice. It can reverse the浮躁 of the masses' practice, benefit empirical realization, and reduce the proliferation of "lip-service Chan" (kǒutóu chán - empty talk about Chan). Otherwise, Buddhism will gradually tend toward extinction, without substantive cultivation and realization.

VI. Manas's Wisdom Cognition When Severing the View of Self and Realizing the Mind

Attaining fruition by severing the view of self is manas's confirmation that the five aggregates and eighteen elements (dhātus) are not-self, including manas itself, realizing that manas itself is also impermanent and not-self. When awakening and realizing the mind, manas not only confirms the five aggregates are false, not-self, and unreal but also realizes the Tathāgatagarbha, knowing the Tathāgatagarbha is the true self, while manas itself is not real. At this time, manas has found the true master; it no longer regards itself as the master and can retreat slightly, though afflictions and habits may still remain, only lighter than before. After manas realizes the Tathāgatagarbha is the true self, that the five aggregates are all manifested by the Tathāgatagarbha and are its functions, it gradually ceases to appropriate the functions of the Tathāgatagarbha as its own. Attachment to self also lightens; afterward, one can not only sever self-attachment (ātma-grāha) but also sever attachment to dharmas (dharma-grāha). Severing both attachments completely, one accomplishes perfect Buddhahood.