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

Section Two: Characteristics of Severing the View of Self

One who has genuinely severed the view of self, after the manas confirms the absence of self, will initiate deeper meditative absorption (dhyāna). Luminous awareness becomes present, mental faculties are joyful, thoughts become subtle, and contemplation of dharmas becomes profound and meticulous. Daily sleep requires only three to five hours, the body and mind are very light and at ease without feeling fatigue; instead, energy is abundant, and mental state is excellent. This occurs because after the manas directly realizes the absence of self and recognizes the truth, the mental state suddenly becomes clear and open, and the body and mind accordingly manifest wholesome states. Sleep is regulated by the manas, the mental state is regulated by the manas; when the manas changes its old incorrect cognitions, the state of body and mind accordingly changes.

If only the mental consciousness (mano-vijñāna) considers there is no self, but the manas lacks such cognition, it will not trigger a series of bodily and mental reactions, nor change the state of body and mind. Then things will remain as before, unchanged. This is what intellectual understanding (解悟) of no-self is like. Therefore, if someone believes they have severed the view of self and attained the first fruit (初果, stream-entry), they must examine whether it is merely the mental consciousness that has severed the view of self or if the manas has simultaneously severed it. Only when the manas severs the view of self can the three fetters (三缚结) be eradicated. The three fetters primarily bind the manas, and the manas can only sever the view of self within the samādhi where meditative concentration (śamatha) and wisdom (vipaśyanā) are equally balanced. Both are indispensable.

Presently, many people are gradually contemplating the dharmas of the five aggregates (五蕴) and eighteen elements (十八界), hoping to sever the view of self and resolve the problem of birth-and-death transmigration. However, upon contemplating to a certain degree, some feel they have already severed the view of self but dare not be certain; others, lacking understanding of contemplation and without meditative absorption, having read some books and understood some Dharma principles about no-self, also feel they have severed the view of self but dare not be certain. To resolve everyone's doubts, a few characteristics are briefly summarized here for reference. There are several characteristics of someone who has just severed the view of self, which can indicate that their view of self has indeed been severed.

First characteristic: One who has just realized no-self and severed the view of self experiences inner joy and lightness (轻安). Because they have initially attained the wisdom of the non-arising of the five aggregates (五阴无生) and realized the truth of the Four Noble Truths, the manas becomes inwardly stirred, leading to the manifestation of joy and lightness. The degree of this joy and lightness varies depending on the depth of meditative power cultivated and the depth of wisdom attained through contemplation.

Second characteristic: Abiding in samādhi, afflictions (kleśa) are extremely light, and worldly dharmas are not dwelt upon. Therefore, after severing the view of self, there are some meritorious benefits. With inner joy and lightness, the phenomenon of luminous awareness arises. For a period of time, sleep is minimal, yet the mental state is excellent, and energy is vigorous. The length of this period varies from person to person, depending on each individual's meditative power. The better the meditative power, the better the mental state; despite little sleep, energy remains abundant.

Third characteristic: Meditative power gradually strengthens. This is because the contemplation leading to the severance of the view of self occurs within profound meditative absorption. Within concentration, one contemplates how exactly the five aggregates are not the self, contemplating the physical body from within to without, from childhood to adulthood, how bodies of this life, past lives, and future lives are not the self yet not different from the self; contemplating how the various perceiving minds are ultimately not the self yet not different from the self. This process of reflection is the process of cognition by the mental consciousness and the manas. Finally, when the manas acknowledges that this is indeed so, its inner state changes. Continuously knowing that the five aggregates are not the real self, attachment to the five-aggregate body diminishes, and meditative power increases.

Fourth characteristic: Afflictions are slight. Because one has just acknowledged that the five aggregates are empty and false, not the self, the sense of self is not so strong at this time, and one temporarily does not generate afflictions for the sake of self. Additionally, with the emergence of luminous awareness, inner joy and lightness, and the increase in meditative power, nourished by the water of concentration (定水), afflictions lessen. However, this slightness of afflictions differs from that of the second fruit (二果, once-returner). The slightness of afflictions upon first attaining the first fruit is unstable and will change later. As luminous awareness and the joy of meditation (禅悦) fade and meditative power declines, previously hidden afflictions will manifest at this time.

The slightness of afflictions at the second fruit is stable and unchanging; it is genuinely slight. Although there is also a phenomenon of slight afflictions at the first fruit, the afflictions are still slightly heavier than at the second fruit. When one first attains the fruit and severs the view of self, afflictions are necessarily slight. Why? Because at this time, the bodily sensations and mental feelings are joyful, light, and pleasant, different from the usual inner experiences. Due to joy, one does not blame others; the mind is magnanimous and vast. Therefore, afflictions are slight.

Fifth characteristic: The mind becomes increasingly empty, detachment from the mundane world increases, and sensations become increasingly slight. One who has just severed the view of self feels that their own five aggregates and eighteen elements were originally false, empty, and unreal; in reality, there is no real "my" five aggregates and eighteen elements. The entire "I," from within to without, is so unreal, practically an empty shell. Since "I" am so unreal, then all external views, evaluations, and treatment concerning me are also unreal. The external world cannot truly reach me, and all circumstances cannot truly be imposed upon me. Consequently, one may not care much about one's physical body, nor care much about external opinions of oneself. One gradually becomes indifferent to the physical body and to the sensations of one's perceiving mind; sensations lessen.

Simultaneously, there is an inner feeling of emptiness. No longer firmly grasping one's self or various sensations, one is able to empty oneself somewhat. Reactions to all external people, things, and events become attenuated; one does not seize upon a particular sensation of the perceiving mind, considering it real and generating strong attachment. Although one is still aware and has sensations, sometimes including feelings of suffering, happiness, sorrow, joy, or equanimity, one absolutely does not consider them real but feels they are all empty. Regarding the physical body, although the body sometimes experiences pain or discomfort, one knows this sensation is an illusory appearance; the body itself is also illusory. Thus, one does not care much about one's physical body, pays little attention to various sensations, and experiences them less. The better the meditative power, the stronger the inner feeling of emptiness should become.

The above roughly describes several characteristics of one who has just severed the view of self. It is not comprehensive or detailed, as these characteristics also vary from person to person. Each individual's meditative absorption and wisdom differ, so the manifested characteristics are not the same. Someone without meditative absorption who only intellectually understands no-self merely has some theoretical knowledge; they often lack the above characteristics, or these characteristics are fleeting, lasting only a few days. For someone with excellent meditative absorption and excellent contemplative wisdom, the period of luminous awareness and freedom from afflictions may be very long, perhaps lasting a year or more. The first dhyāna (初禅) may arise, and the opportunity to sever afflictions appears.

A seasoned practitioner who has cultivated over many kalpas in past lives and severed the view of self more than once can use this to examine and determine whether they have severed the view of self, then arrange their subsequent practice. For those whose past-life study of Buddhism was relatively short, who are less familiar with the path of practice, have never severed the view of self, and whose virtuous roots are not particularly deep, it is advised not to self-certify the severance of the view of self, lest they misunderstand and commit the grave karmic offense of major false speech (大妄语业), whose retribution is severe. Never lightly declare that one has severed the view of self or that one has awakened to the mind (开悟明心); such statements should absolutely not be spoken lightly to others.

Furthermore, regarding meditative absorption, especially dhyāna attainments of the first dhyāna or above, one should never lightly judge and affirm: "I have attained the first dhyāna, second dhyāna, or fourth dhyāna; my state of meditative absorption is the first or second dhyāna." Never say such things, because one does not truly understand the essence of dhyāna, lacks definitive understanding, and cannot make a correct and error-free judgment. If one did not attain it in past lives, lacks experience in this life, and inner greed is not easily subdued, it is highly improbable to cultivate profound dhyāna. Based on scriptures, theory, and personal realization, one is still unable to confirm that one has attained a certain dhyāna. Therefore, one must never lightly claim to have attained deep meditative absorption. To speak falsely is major false speech, and the consequences remain severe.

Especially regarding the matter of awakening to the mind and seeing the nature (明心见性), do not lightly draw conclusions and speak of it to others. It is best not to lightly affirm to oneself that one has awakened to the mind and seen the nature. One must seek an experienced person who has traversed the path to provide confirmation. Only after confirmation and certainty that one has indeed awakened to the mind and seen the nature should one take the Buddhist scriptures and compare them one by one, examining whether one can understand the parts of the Dharma meaning hidden within the scriptures that speak of the essential nature of the Tathāgatagarbha (如来藏). Some scriptures can confirm whether one has awakened to the mind. After awakening to the mind and seeing the nature, many sūtras can be understood in part. However, merely being able to understand does not necessarily mean one has truly awakened to the mind. Consciousness being clever and good at understanding the meaning of scriptures does not belong to genuine awakening to the mind. Awakening to the mind is also a realization (证量) that arises within the samādhi where meditative concentration and wisdom are equally balanced. Without samādhi, it is merely intellectual understanding by the consciousness.

For example, the Laṅkāvatāra Sūtra (《楞伽经》) contains a crucial sentence: "Like a phantom conjured by magic, it arises when conditions meet" (如幻术神咒，机发像起). After awakening to the mind, one should understand what this means. Also, the Vimalakīrti Nirdeśa Sūtra (《维摩诘经》) states: "When a Bodhisattva lifts a foot or sets it down, know that it all comes from the place of enlightenment (道场)." Upon awakening to the mind, one should understand what this sentence means and what it is talking about. Certain key phrases in some scriptures should be understood. However, there is a great difference between a rough understanding and an understanding that can observe the details within. The depth of understanding also varies. A superficial understanding does not belong to the understanding after awakening to the mind; a thorough understanding, knowing the context and structure, is the wisdom following awakening to the mind.

Many Buddhist scriptures can only be clearly and thoroughly understood regarding their key sentences, paragraphs, and the hidden essential nature of the eighth consciousness (第八识, ālayavijñāna) after realizing the eighth consciousness. Before awakening to the mind, one can only vaguely guess the general idea and understand slightly. However, even after awakening to the mind, not all sūtras and treatises can be understood. Key places, superficial places, should be understandable, especially the overall essential nature of the eighth consciousness.

If one is not a long-cultivated great Bodhisattva, not a returned Bodhisattva, cannot understand the scriptures, and sometimes thinks one understands but it is not genuine understanding, it is best not to affirm to oneself that one has awakened to the mind and attained enlightenment. Finding someone who has traversed the path to provide confirmation is more reliable. Then, use the scriptures to confirm for oneself, seeking verification from multiple aspects. Only then can one confirm; otherwise, this karmic offense of false speech is very heavy. The safest way is to examine whether the samādhi state of balanced meditative concentration and wisdom has appeared, whether meditative absorption and wisdom are both complete, whether afflictions are slight, whether luminous awareness has emerged, and whether wisdom flows forth uncontrollably. If this is the case, it is undoubtedly awakening to the mind.

Furthermore, if one has awakened to the mind, after brief contemplation and reflection, one should be able to understand a small part of the simpler kōans (公案). Later, deeper kōans, those involving discriminative wisdom, should gradually become understandable. If one claims to have awakened to the mind and attained enlightenment yet cannot comprehend any of these kōans, finding each one confusing and half-understood, then it is not awakening to the mind.

Genuine awakening to the mind and severance of the view of self must be accompanied by a certain level of meditative absorption. Without the attainment of the access concentration (未到地定), contemplation cannot be thorough. Firstly, severing the view of self only subdues part of the sense of self; it is not completely severed. If not completely severed, this "I" will eventually resurface; there will always be an "I" following you. Then it can only be the path to the first fruit (初果向, candidate for stream-entry), not the first fruit itself, not genuine realization of the first fruit. Without meditative absorption, one cannot thoroughly contemplate the five aggregates and eighteen elements, cannot contemplate from within to without that the entire person is empty. If one genuinely realizes that one's entire being is empty, the inner feelings throughout the day and night will certainly be vastly different from before. This feeling must be present; it is a sign that contemplation has reached the proper level. Without this sign, it indicates that contemplation is still insufficient.

Compared to before, during the period after severing the view of self, mental activities and behaviors undergo an absolute major transformation; they are absolutely different. All mental activities and expressions, inner thoughts, viewpoints, and understandings are different from before. The inner feeling is utterly empty; there is fundamentally no "I." One does not care much about one's physical body or how one's perceiving mind is, nor does one pay much attention to oneself. Because oneself is empty, the perception of emptiness is deep, and behavioral expressions necessarily change. One will not care much about oneself and certainly will not boast or brag everywhere. If meditative absorption is insufficient, lacking the access concentration or the concentration of one-pointedness of mind (心一境性), it is possible to sever only part of the view of self; the entire view of self is not easily severed completely. This is because contemplation is not thorough, or there is too much analytical component, too much theory, and very little actual realization through contemplation.

All direct realizations of the Buddha Dharma rely entirely on meditative absorption to attain. Without meditative absorption, one cannot actually realize; one can only have a semblance of understanding, and the mind is not very settled. Meditative absorption is the link and bridge to attaining realized wisdom. Analyzing and understanding the Dharma lacking meditative absorption yields at best a semblance of understanding; great wisdom absolutely cannot arise, mental conduct may not truly change, and the notion of self (我相) still exists within the mind. In the threefold training of precepts, concentration, and wisdom (戒定慧三无漏学), lacking meditative absorption, contemplation is certainly not subtle nor thorough. Thus, what one believes to be the severance of the view of self cannot be severed completely. If not completely severed, it is at most the path to the first fruit, not the first fruit itself; perhaps not even reaching the path to the first fruit. The first fruit and the path to the first fruit, though differing by only one character, have a great difference.

Meditative absorption is an absolute and necessary condition for attaining bodhi (enlightenment) and is also a condition for the practice of the six pāramitās (六度) of a Bodhisattva. Lacking meditative absorption, afflictions are not easily subdued, mental disposition is not easily transformed, and contemplation cannot be performed. Therefore, concentration is extremely important. Subduing and eradicating afflictions relies entirely on meditative absorption. Especially after the first dhyāna arises, one can eradicate craving for desire-realm objects and anger. Without the first dhyāna, craving cannot be eradicated. Without the first dhyāna, anger absolutely cannot be eradicated; when conditions arise, anger will still manifest and become active. So-called manifestation of afflictions means the nature of greed, hatred, and delusion is fully expressed in body, speech, and mind, perceptible to others. Without meditative absorption, one fundamentally cannot subdue afflictions. Without sufficient access concentration, afflictions cannot be suppressed.

The reason for summarizing these points is twofold: first, because some people urgently wish to understand; second, for fear that some might commit major false speech by lightly affirming they have attained certain fruits. This is done out of necessity. It may also have some drawbacks, enabling a very few people with strong self-attachment to learn these characteristics and intentionally commit major false speech to others, claiming they are likewise. However, if not summarized, there are also people who, intentionally or unintentionally, mistakenly believe they have severed the view of self, which is also major false speech. Weighing the advantages and disadvantages, it is necessary to summarize these characteristics and publish them for reference by sincere practitioners, hoping the benefits outweigh the drawbacks.