Theoretical Realization and Practical Realization
Chapter 3: The Understanding and Realization of the Hinayana (2)
16. Understanding the principle that the five aggregates are suffering, empty, impermanent, and without self is not very difficult. The difficulty lies in the deep-rootedness of concepts, which are hard to change. Comprehending some aspects of the Dharma is not very difficult; the challenge is the transformation of concepts, the genuine recognition of these Dharma principles. Everyone knows the physical body is impermanent and cannot be the self, yet this knowledge is useless; the view of the body as self (sakkāya-diṭṭhi) cannot be severed. This is because the ancient concepts held by the manas (mental faculty) are too deeply ingrained; it consistently fails to turn this corner, unable to untie this knot. Therefore, continuous and repeated familiarization is needed to change its erroneous thoughts and concepts.
How does one change the thought concept that the five aggregates are the self? By thoroughly observing the phenomenon of the physical body’s birth, cessation, change, and impermanence, clearly and distinctly knowing this matter. Then, condense this matter into a single point, deeply embed it in the heart, and entrust it to the manas. Thus, whether walking, standing, sitting, or lying down, the mind is preoccupied with this matter; during seated meditation, it should also be held high and deep. If the observation is not comprehensive or thorough, observe and contemplate again. One day, the dull-rooted manas will become awakened and suddenly understand: the physical body is indeed not the self, thereby severing the view of the body as self.
17. When using the method of self-suggestion to contemplate the Dharma, the consciousness must constantly suggest to the manas that the five aggregates are illusory, that all dharmas are illusory, and that they are merely the functional manifestations of the Tathāgatagarbha (Buddha-nature). When the time comes, the manas will acknowledge this and be able to eradicate the view of self, thereby unleashing one's potential and transforming oneself. This suggestion is akin to self-hypnosis, adjusting oneself to a relatively quiet and tranquil state, a state where one can hear the inner voice. At this point, self-suggestion can be performed.
Slowly and rhythmically articulate the content of eradicating the view of self mentioned above, guiding the manas to accept it. Give the manas a certain buffer time to receive the information, organize its thoughts, and contemplate the Dharma meaning within the information. This requires a certain amount of time and a specific environmental setting, meaning the manas should not focus on other issues but solely on the guided content. The inner mind should be tranquil, stable, peaceful, and able to fully accept the guidance of consciousness. If consciousness can guide it to a certain point, and the manas can contemplate to that point, then the manas is relatively obedient, having been initially influenced, though not yet fully successful. The key lies in whether consciousness can observe the manas's reaction, whether it has experience in guiding, and whether it truly understands the principle of non-self. Such guided hypnosis can be repeatedly performed multiple times in suitable times and settings. As long as consciousness is proficient in theory, can observe the manas, can guide the manas, and can maintain a steady and tranquil state, then, in due time, the view of self will certainly be eradicated.
18. Some beginners in Buddhism, when contemplating the eradication of the view of self, feel some fear and dread in their hearts; this fear is actually from the manas. Because since beginningless kalpas, the manas has always regarded the five aggregates as the self and has continuously clung to them. When one day it encounters the principle of the Four Noble Truths, which tells it that the five aggregates are not the self but are empty, the manas initially cannot bear it, unwilling to accept this truth, so it feels afraid. Consequently, it does not want consciousness to continue contemplating and observing, hoping to maintain the status quo and continue clinging to and grasping the five-aggregate body. When the manas gradually becomes able to accept non-self, it ceases to be afraid and allows consciousness to continue observing the non-self nature of the five aggregates, while simultaneously being continuously influenced. In due time, it will realize the non-self nature of the five aggregates.
19. Is it truly that we cannot observe impermanence or are unaware of it? Consciousness easily knows impermanence, easily knows suffering, and knowing emptiness is not difficult either. The conscious mind also often speaks of non-self. Then why is it still impossible to eradicate the view of self and attain the fruit? Many who believe all dharmas are impermanent and without self, even if others acknowledge they have eradicated the view of self and attained the fruit, dare not admit it in their own hearts. Why dare they not admit it? It is still because of a guilty conscience, feeling their views and opinions are unsubstantiated, lacking actual realization; deep down, they have not acknowledged this principle. They themselves know this, so they dare not affirm themselves; usually, they are just speaking casually.
Very few conscious minds believe their own five aggregates are permanent and unchanging. Then why is the view of self still not eradicated? Because the thoughts and views of impermanence have not yet penetrated the manas; the manas does not know that the five aggregates are impermanent, that all dharmas are impermanent. Therefore, the view of self cannot be eradicated. Even if others say they have eradicated the view of self, they themselves feel guilty and dare not admit it, lacking evidence and reason.
For some, the only shortcoming lies in the manas's affirmation. The Dharma meaning is already clear in the conscious mind; this is not too difficult. The difficulty lies in the manas's affirmation. Due to a lack of meditative concentration (dhyāna), the manas does not contemplate deeply; all thoughts and concepts float on the surface of consciousness without penetrating the manas. The manas cannot affirm it, and the heart lacks certainty regarding the meaning of non-self. This is the bottleneck in eradicating the view of self; methods should be sought to break through it.
The reasons for insufficient concentration power are: first, lack of time to cultivate concentration; second, insufficient merit (puṇya); third, incomplete precepts (śīla). There are also some other minor reasons; find them out and overcome them one by one. Then, eradicating the view of self will be accomplished, and there are still greater meritorious deeds to complete.
20. After attaining the fruit of Stream-Entry (Sotāpanna) and eradicating the view of self, one further deepens the contemplation and observation of the illusory nature of the five aggregates and eighteen elements (dhātus), gradually beginning to eradicate the clinging to self (ātma-grāha). Clinging to self is harder to eradicate than the view of self. As a result, a Stream-Enterer must go back and forth seven times to the heavens and seven times to the human realm to cultivate before finally becoming a Fourth Fruit Arhat (Arahant). Let us calculate: seven times to the heavens and seven times to the human realm added together—how much time is that? After calculating, we will know how difficult it is to eradicate clinging to self, far more difficult than eradicating the view of self.
What is meant by clinging to self? It is the manas's attachment and unwillingness to let go of the five-aggregate self. Why does it still cling? Because the view of the five-aggregate self has not been thoroughly eradicated; to some extent and in some aspects, certain functions and roles of the five aggregates are still regarded as the self and clung to. Since beginningless kalpas, the habit of clinging to self is too deep, ignorance (avidyā) is too heavy, and attachment to the three realms is too difficult to uproot. This is why it takes so long to eradicate the afflictions of clinging to self. If the manas eradicates the view of the five-aggregate self thoroughly in one go, its clinging to self would be simultaneously eradicated completely, making one a Fourth Fruit Great Arhat. And those who truly eradicate the manas's clinging to self completely directly become Buddhas, not merely Fourth Fruit Arhats with complete liberation. Therefore, the clinging to self of Arhats and Pratyekabuddhas is not eradicated completely and ultimately, so they cannot yet become Buddhas.
Why does the eighth consciousness (ālaya-vijñāna) not need to eradicate the view of self? Because it has no view of self, so there is no need to eradicate it. Only those who have the view of self need to eradicate it.
21. Does the feeling that these psychic powers (ṛddhi) are easy to cultivate, the feeling and understanding of consciousness, constitute realization? If it is realization, psychic powers would immediately manifest. If psychic powers do not appear, then there is no realization. In that case, the understanding of consciousness is useless, ineffective, and cannot bring even the slightest merit or benefit of liberation. It is the same with eradicating the view of self and realizing the mind (citta). The understanding of consciousness has not the slightest merit or benefit; it is not genuine eradication of the view of self. No matter how much consciousness considers the five aggregates to be without self, it is not realization of non-self, not eradication of the view of self. Therefore, reading a book a hundred times until its meaning becomes apparent is useless; it remains the understanding of consciousness, not the realization of the manas. This principle is extremely important. I hope everyone takes it to heart and contemplates it carefully. Do not continue to regard emotional thinking and intellectual understanding as supreme, great, and precious, misleading oneself and then misleading others.
22. The meaning of "the mystery of the obscured consciousness between rebirths" (隔阴之谜) is that consciousness is newly born and differs from the consciousness of the previous life because it is separated by a different set of five aggregates (a different body), thus becoming obscured and unaware of the affairs of the previous life's five aggregates. However, the manas continues life after life without interruption; there is no such separation, so it is not obscured. It can know the people, events, and principles of past lives, and sometimes even those of future lives. But what sentient beings generally know relies on the six consciousnesses; what the manas knows must also be known by the six consciousnesses to have an effect.
The manas does not correspond to language and words; therefore, it cannot express what it knows and sees. Consciousness corresponds to language and words; it can think, analyze, reason, and judge. Therefore, many actions of the manas must rely on consciousness and the six consciousnesses to be realized. Whatever the manas knows, consciousness may not necessarily know. Even if the manas understands the Pure Land (Sukhāvatī) or knows all the events of its past lives, consciousness may not necessarily know.
Therefore, when encountering important matters, the manas has no choice but to alert consciousness in various ways so that consciousness can know something, enabling it to think, handle, and resolve the matter. For example, when ghosts and spirits are around the body, consciousness does not know, but the manas knows. The manas can then cause the body roots (sense faculties), like the scalp, to feel numb and the whole body to feel uncomfortable. Then consciousness feels that something might be happening; consciousness might guess what it is.
When encountering the form of a Buddha or Bodhisattva for the first time in this life, or initially, because the manas has believed in the Buddha, recited the Buddha's name, and studied the Dharma life after life, having a special affection for Buddhas and Bodhisattvas—this is called having deep roots of goodness—one cannot help but shed tears, even weep bitterly, while consciousness does not understand why this is so. Meeting relatives from past lives is also like this; consciousness does not recognize them, but the manas does, thus feeling very close and excited, while consciousness does not know why it is so excited or why there is a special feeling.
Therefore, if the manas eradicates the view of self in this life, its manifestation in the next life will differ from that of ordinary people. However, consciousness is new; there is the mystery of the obscured consciousness between rebirths. It does not know that the view of self was eradicated in the past life, nor that the five aggregates are without self. Therefore, upon encountering the Dharma, it still needs to contemplate the principle of the non-self of the five aggregates. But because the manas has already realized non-self and has been influenced, knowing the five aggregates are without self, consciousness does not need to contemplate and observe excessively; it does not need to spend a long time being influenced again. It quickly realizes the non-self of the five aggregates, much faster than someone attaining the fruit for the first time. Those who are Third Fruit (Anāgāmi) or Fourth Fruit (Arahant) may even attain the fruit upon hearing just one sentence, without needing to deliberately contemplate and observe, because they do not need consciousness to contemplate carefully to influence the manas, bypassing this particularly troublesome process; thus, attaining the fruit is extremely fast.
23. In modern society, information is developed, and obtaining sutras is easy. Consciousness has strong comprehension. When others explain that the five aggregates are born, cease, impermanent, and without self, fifty percent of people's consciousness can understand the non-self of the five aggregates, knowing the physical body is not real but an illusory, false shell. Even some non-Buddhists often say the physical body is a false shell, a stinking skin bag, that it is born, ceases, and is impermanent. Yet, saying it is one thing; none have eradicated the view of the body as self or the view of self; each still clings severely to the self.
If consciousness considering the five aggregates to be without self meant eradicating the view of self, then attaining the fruit would be too easy. More than half of Buddhist practitioners could eradicate the three fetters (samyojana), be freed from the suffering of the three evil destinies (apāya), and become noble sages. Then, what would Buddhism have to worry about? Sentient beings would have nothing to worry about. Śākyamuni Buddha could rest assured about the Sahā world, without worrying about the decline of Buddhism. But the facts are not so.
Those who merely understand non-self with consciousness and then believe they have eradicated the view of self, and further believe their afflictions are slight and they have cultivated to the Second Fruit (Sakadāgāmi), will face great trouble at the time of death, and their future lives will be filled with distress. It is best, in the remaining time of this life, to think about how to remedy this, adopting some effective and feasible measures, to once again carefully contemplate the five aggregates to truly eradicate the view of self and eliminate the heavy karma of false speech.
In the current Buddhist community, it is already difficult to say how many Second Fruit practitioners there are; it seems like an era of sages emerging in abundance. But what is the reality? It is chaotic. If the Third Fruit (Anāgāmi) were not marked by the attainment of the first dhyāna and the eradication of desire, who knows how many would claim to have attained the Third Fruit. Now there are people propagating that attaining the Third or Fourth Fruit does not require the first dhyāna, and that First Ground (Bhūmi) and Second Ground Bodhisattvas did not need to cultivate the first dhyāna in the past. What such propaganda portends is easy to imagine. Further on, there will be no boundary between ordinary people and sages; as long as one understands some Buddhism, one is a sage. These so-called sages are actually just intellectual adherents.
24. Who is it that grasps the five clinging-aggregates (pañc'upādāna-skandha)?
The grasping of the five clinging-aggregates must be done by the manas. Because the manas exists life after life without cessation and is the master consciousness, since beginningless kalpas it has always regarded itself as the master of all dharmas. Therefore, it must grasp dharmas, cling to all dharmas, so that all dharmas can exist without cessation. If the manas does not grasp, all dharmas certainly will not appear, and the self must disappear. Because the manas grasps the aggregate of form (rūpa), grasps the aggregate of feeling (vedanā), grasps the aggregate of perception (saṃjñā), grasps the aggregate of mental formations (saṃskāra), and grasps the aggregate of consciousness (vijñāna), the five aggregates are born, cease, cease and are born again, continuously without end, never disappearing. Why is this so? Because the Tathāgatagarbha always accords with and cooperates with the manas, knowing the mental activities and wishes of the manas. If the manas grasps, the Tathāgatagarbha will manifest accordingly, and the five aggregates will not cease or disappear. Of course, this also requires karmic seeds (bīja) and karmic conditions (pratyaya). If the manas does not grasp, the karmic seeds are destroyed, karmic conditions do not arise, all dharmas do not appear, and the five aggregates disappear.
The manas grasps the aggregate of form, clings to appearances, seizes, and covets the physical body. Therefore, it enjoys a life of fine clothes and delicious food, coveting enjoyment in eating, wearing, dwelling, and using, meticulously maintaining and caring for the physical body. The manas grasps the aggregate of feeling, covets sensations, clings to feelings. For example, when drinking tea, feeling the tea is delicious, it reaches out to take the cup and pour tea, cup after cup, slowly savoring the taste until satisfied. Who directs the conscious mind to covet the taste of tea and the sensations? It is directed and led by the manas. The manas clings to the charm of tea, clings to the sensations, so it does not hesitate to waste precious time tasting tea. Some even covet the taste of alcohol, indulging in addiction, regardless of harming the body.
Another example: when sitting in meditation and feeling comfortable physically and mentally, the body does not want to move, and the mind becomes lazy, unwilling to consider problems. This is because the manas does not want to move, coveting the comfortable feeling, so it does not let the body get up and move. Because entering concentration is comfortable, the manas grasps the feeling of sitting in meditation and does not want to move, does not want to emerge from concentration. The manas unconsciously grasps and covets many sensations without knowing it, because the manas finds it difficult to introspect its own coveting of these feelings. Only when consciousness, through studying the Dharma and awakening, continuously suggests and restrains the manas, can the manas be subdued, causing it to no longer covet or cling to feelings, not be bound by feelings, and thereby attain liberation.
The manas grasps the aggregate of perception; it wants to know every major and minor event under heaven, pays attention to all domestic and international news, is interested in others' affairs whether related or unrelated to itself, wants to know everything regardless of whether it should or not; both ears hear all affairs under heaven, both eyes see all scenes under heaven, the heart filled with past, future, and present. Because the manas grasps the aggregate of perception, it must watch TV and read newspapers every day, collecting various messages and information. These are all actions performed by the six consciousnesses directed by the manas grasping the aggregate of perception.
The manas grasps the aggregate of mental formations; throughout the day it creates and acts without stopping, unwilling to rest for a moment, unwilling to abide quietly even briefly. Where there is an event in the east, it goes east; where there is an event in the west, it goes west; wherever there is an event, it appears there. Physical, verbal, and mental actions never cease. With the manas grasping the aggregate of mental formations like this, how can there be concentration (samādhi)?
The manas grasps the aggregate of consciousness; eyes see in all directions, ears hear from all sides, inner thoughts churn, awareness and contemplation are unceasing, past and future arise in endless associations, unwilling to let the mind be still or idle. Because the manas clings to the conscious nature of the six consciousnesses, unwilling to let the six consciousnesses cease, seeing, hearing, feeling, and knowing are continuous. If the manas is pure, not wanting unbeneficial creations, the six consciousnesses can become tranquil.
Since the manas has so much grasping nature, the dust and troubles (kleśa) are deeply rooted. Since beginningless kalpas, it has been trapped in the burning house of birth and death, unable to escape. Therefore, we must eliminate the manas's grasping mind. To eliminate the manas's grasping mind, we must first eradicate the manas's view of self, enabling the manas to understand that the five aggregates are without self. Only then can we realize the non-self of the five aggregates, gradually eradicate the grasping mind completely, and attain liberation from dust and troubles.
25. Evidence that the manas regards the five aggregates and six consciousnesses as the self
If the manas did not cling to the five aggregates and six consciousnesses as the self, why would we have the view of self and the need to eradicate it? Then there would be no need to eradicate the view of self, no need to eradicate clinging to self, and no need to eradicate afflictions and ignorance. In that case, all sentient beings would be without self, and there would be no need to practice the Hinayana path—how relaxed and pleasant. But in fact, every sentient being has a severe view of self and clinging to self, which are extremely difficult to eradicate.
If the manas did not cling to the six consciousnesses as the self, why, in a state of unconsciousness, does it always try to wake up? Because the manas needs the six consciousnesses to discern the objects of the six senses (āyatana); the manas needs to know the six sense objects. The six consciousnesses are itself; if it does not know the six sense objects, it cannot function. When bound, why does the manas always want to break free? When blindfolded, why does the manas always try to remove the blindfold? Because the manas regards the physical body and the five sense faculties as itself; being bound itself is absolutely unacceptable. Why does the manas feel unhappy when silenced and not allowed to speak? Because the manas regards the consciousness that can be aware and speak as itself; not speaking itself feels very uncomfortable.
The manas has a self, so it is unhappy; without self, who would be unhappy? Language is a function of consciousness; the manas regards this function as its own functional role. Therefore, when silenced and not allowed to speak, it feels uncomfortable. The manas regards the five aggregates and consciousness as the self; when silenced, it feels it has lost face. The manas regards the ability to see of the eye-consciousness and consciousness as the self; when blindfolded and unable to see forms, it feels uncomfortable; it must see forms and cling to them. The manas regards the functional roles of the five aggregates and six consciousnesses as the self, regards the aggregate of mental formations of the six consciousnesses as the self; when bound and unable to move, it feels uncomfortable; lacking the aggregate of mental formations is unacceptable. The manas regards the physical body as the self; when the body is beaten, it is unhappy and must retaliate against the one who beat it. The manas regards the aggregate of feeling as the self, covets enjoyment; if not allowed to enjoy, it is unhappy. The manas regards the knowing nature of the six consciousnesses as the self; if the six consciousnesses are not allowed to see, hear, feel, and know, not allowed to know the six sense objects, it is unhappy.
Think about a long-term patient lying in bed for a long time, unable to move. What is the manas experiencing? A comatose patient has weak consciousness and not much feeling of pain. The one feeling pain must be the manas; it always tries to get up, always tries to know the environment, but always feels powerless. Since the manas regards the five aggregates and six consciousnesses as itself, as the self, then eradicating the view of self must be done by the manas. Merely eradicating the view of self in consciousness does not solve the problem of birth and death, nor can it eradicate the manas's clinging to self.
In studying Buddhism and cultivating, one must not be rigidly bound by words, nor merely recite famous sayings and phrases. Profound understanding, contemplation, and proper thinking are paramount. If one cannot think properly, there is a deficiency in some aspect; one should find out where the deficiency lies and then remedy and perfect it. Examine one's own bodhicitta: does it have the vows and mental actions of a Bodhisattva? Is one's merit sufficient?
26. After a person is born, the gradual formation of various common-sense cognitive processes in life is similar to the process of eradicating the view of self. Since they are similar, when eradicating the view of self, one can refer to the cumulative process of forming common sense and use the same method to contemplate the principle of the non-self of the five aggregates. Finally, make the non-self of the five aggregates a common-sense cognition deep in the heart, thereby eradicating the view of self and becoming unwavering on the path of liberation.
A person is born from a state where consciousness knows nothing to knowing all dharmas of the secular world, knowing all the rules of the game in the human realm; this is the process of forming common-sense cognition. First, consciousness, through contact with people, events, and principles in life, comes to know the rules. Then, through observation and practice, it confirms these rules, thus forming common sense for the manas. Without conscious thought, it habitually abides by these rules, forming the manas's unbreakable thoughts and concepts. Until a new set of rules breaks the old rules, the concepts are updated, common sense changes, and the manas's habits change.
The initial state of knowing nothing is, of course, consciousness. Gradually, consciousness is influenced by daily life, contacts, and learns some everyday knowledge. In the process of learning this knowledge, it continuously tests and proves some common sense, and the manas understands and directly realizes it. Knowledge becomes common sense, then forms a habitual cognition; without conscious thought, it naturally conforms to common sense.
For example, a child does not know the concept and function of fire. Relying on adults constantly telling them, often forced to remember, then observing adults use fire, and then learning to use fire themselves, they come to know the function and danger of fire. Only through the process of use can they realize and verify the characteristics of fire. Without actual observation, it is merely the knowing of consciousness; the manas does not know the characteristics and danger of fire. Sometimes they play with fire; when an accident happens, the manas then directly realizes and knows the characteristics of fire. After being frightened, they dare not play with fire casually; their physical and mental actions change.
Cooking is also like this. Initially, one does not know how to use a knife, what its characteristics are, or how to wash rice and put it in the pot. After repeatedly watching, learning, then directly experimenting, one eventually learns to cook and gains common-sense experience. Without conscious thought on how to do it, the manas skillfully operates. The front part is conscious learning and familiarization; the latter part is the manas being influenced and directly realizing. After direct realization, it forms a habit and common sense; without special thought, one can cook with ease.
A child's learning process from walking and speaking to knowing all dharmas is this process, then forming common sense, forming habits, changing their previous ignorance, and changing their physical, verbal, and mental actions. In this entire learning process, forming common sense, both consciousness and manas must experience it; both must change the state of ignorance. If the manas has known common sense continuously since past lives, then consciousness does not need to learn again; it naturally knows how, such as knowing how to suckle milk, cry, feel pain, feel full and warm, etc., from birth.
From the familiarization process of these worldly dharmas, we can learn to familiarize ourselves with the principle of the non-self of the five aggregates, forming a cognition of non-self, making non-self common sense. Then, the habits of clinging to self will gradually be eradicated completely, and liberation can be attained.
27. Can the manas eradicate clinging to self quickly after thoroughly eradicating the view of self?
The distance between a Stream-Enterer who has eradicated the view of self and a Fourth Fruit Arhat who has eradicated clinging to self is very, very far. The reason why clinging to self cannot be eradicated after eradicating the view of self is that the degree of the non-self principle realized by the Stream-Enterer is still shallow and narrow in scope, preventing the manas from suddenly eradicating clinging to self. After attaining Stream-Entry, one needs to continue constantly contemplating the principle of the non-self of the five aggregates. As contemplation becomes deeper and deeper, the degree of realizing non-self becomes deeper and deeper, the first dhyāna arises, afflictions are eradicated, and clinging to self will become increasingly faint, attachment increasingly slight, and soon clinging to self can be eradicated completely.
If accompanied by the fourth dhyāna, then at the same time as eradicating the view of self, clinging to self can be eradicated suddenly. Because dhyāna concentration can subdue all afflictions; clinging to the body is slight, lacking only the wisdom that negates the five aggregates as the self. Once one possesses the wisdom of the non-self of the five aggregates, clinging to self can be eradicated completely, becoming a Fourth Fruit Arhat. The non-Buddhists during the Buddha's time were like this. If the view of self is eradicated thoroughly, that is eradicating clinging to self.
28. Different Views Lead to Different Afflictions of Thought
If an ordinary person had the same view as the Buddha, the ordinary person would be the Buddha. If an ordinary person had the same view as a Fourth Fruit Arhat, the ordinary person would be a Fourth Fruit Arhat. If an ordinary person had the same view as a Third Fruit practitioner, the ordinary person would be a Third Fruit practitioner. If an ordinary person had the same view as a Second Fruit practitioner, the ordinary person would be a Second Fruit practitioner. If an ordinary person had the same view as a First Fruit practitioner, the ordinary person would be a First Fruit practitioner. If an ordinary person had the same view as one on the path to First Fruit (Sotāpatti-magga), the ordinary person would be on the path to First Fruit, close to eradicating the view of self. Here, "view" refers to the view of the manas, of course including the view of consciousness. What the manas sees, it acts upon; what consciousness sees, it cannot act upon.
If an ordinary person had the same view as a Bodhisattva who has realized the mind (明心), the ordinary person would realize the mind and become enlightened. If an ordinary person had the same view as a First Ground Bodhisattva, the ordinary person would become a First Ground Bodhisattva. If the view were the same as a Second Ground Bodhisattva, the ordinary person would become a Second Ground Bodhisattva. If an ordinary person had the same view as an Equal Enlightenment Bodhisattva (等觉菩萨), the ordinary person would become an Equal Enlightenment Bodhisattva. Here, "view" still refers to the view of the manas, the wisdom of the manas, including the wisdom of consciousness.
Where the view reaches, action reaches there. If the view is not ultimate, the action is not ultimate. This refers to the manas realizing the wisdom corresponding to the Buddha Dharma. Between the First Fruit and the Fourth Fruit, wisdom and understanding are completely different; thus, action is different, behavior and creation are different, and physical, verbal, and mental actions are different. Who could think the view of a First Fruit practitioner is the same as that of a Fourth Fruit practitioner? Who could think the view of a Bodhisattva who has just realized the mind is the same as that of an Equal Enlightenment Bodhisattva or the Buddha? Because views differ, wisdom differs, ignorance differs, words and actions differ, physical, verbal, and mental actions differ, and thus the fruition level (bhūmi) differs.
Because the view of a First Fruit practitioner is not penetrating enough, they still need to continue studying the Four Noble Truths, continue contemplating the non-self nature of the five aggregates and eighteen elements. When wisdom further increases, they become Second Fruit. Continuing cultivation, increasing wisdom, the view becomes more penetrating, dhyāna arises, wisdom increases, afflictions are eradicated, and they become Third Fruit. Continuing contemplation, the view penetrates further, afflictions are eradicated completely, and they become Fourth Fruit Arhats. The Mahayana path is also like this; all are because views differ, wisdom has differences, afflictions and ignorance have differences, and thus actions have differences.
Afflictions of thought (思惑, kleśa arising from wrong views) are caused by incorrect views leading to afflictions in thought. If views are completely correct, like the Buddha's correctness, then there are no afflictions of thought, no afflictive habits or ignorance, and no further cultivation is needed. Therefore, the persistence of afflictions of thought is the result of views not being penetrating. Within the same fruition level, if views differ, actions differ, afflictions of thought differ, and the time to cultivate to the next fruition level also differs. If views were all the same, there would be no disputes or controversies.
A First Ground Bodhisattva must realize the gate of clarity of one hundred dharmas. A Second Ground Bodhisattva must realize the gate of clarity of one thousand dharmas. A Third Ground Bodhisattva must realize the gate of clarity of ten thousand dharmas. Each time a Bodhisattva realizes one dharma, one ignorance is eliminated, one wrong view is overturned, one view is obtained, wisdom increases by one part, afflictions of thought or habits decrease by one part, and their actions become purer by one part. Until all dharmas are realized, all ignorance and view-based afflictions are eliminated, the Buddha's wisdom and view are obtained, afflictions of thought are eradicated without remainder, and the Buddha path is completed. The Hinayana path is the same principle. Regarding the principle of the non-self of the five aggregates, the degree of realization determines the degree of ignorance eliminated, the degree of view obtained, the degree of wisdom increased, and the degree of afflictions of thought eliminated or eradicated.
To summarize, the degree of the view determines the degree of action. Actual realization means saying it and doing it; false realization means saying it but not doing it, mere lip service. Therefore, the view is the wisdom of the manas, the liberating wisdom obtained by the manas realizing the Buddha Dharma; it is not merely the wisdom of consciousness.
29. Liberation of the mind (citta-vimukti) is primarily the liberation of the manas; both consciousness and manas are not bound by the afflictions of craving and hatred. If the manas is not liberated, none of the six consciousnesses can be liberated, because the afflictions of the manas inevitably cause the six consciousnesses to create afflictive karma, again bound by karmic force. The six consciousnesses are born and cease; they cannot be the master. Even if the six consciousnesses are liberated, it is useless; they are still constrained by the master, the manas. Afflictions mainly refer to the afflictions of the manas; it is the manas that has bondage, so the six consciousnesses are inevitably bound. The manas begins to have one part of liberation upon eradicating the view of self; at the Second Fruit, two parts; at the Third Fruit, three parts; at the Fourth Fruit, complete liberation; at the Buddha ground, ultimate and thorough liberation.
