Both the Eradication of Self-View and the Realization of Enlightened Mind Are Personally Attained by Manas

I, referring to the seventh consciousness, the manas, is what regards the form aggregate among the five aggregates as self, the sensation aggregate as self, the perception aggregate as self, the volitional formations aggregate as self, and the consciousness aggregate of the six consciousnesses as self, while also regarding itself as self. Hence, the view of self arises. The six consciousnesses are dependently originated, arising through mutual conditioning; they are instruments utilized by the seventh consciousness, the manas. Just as the five aggregates collectively regard every part of the physical body, such as the head and limbs, as self, similarly, since beginningless time, the manas has always regarded every part of the five aggregates as self, and naturally, it also regards the functions and activities of the eighth consciousness as self.

The sense of self in the sixth consciousness (mano-vijñāna) is weak, far less powerful than that in the manas, and is relatively easier to sever. Generally, the sixth consciousness, through studying the principle of the non-self of the five aggregates and contemplating it even slightly, can comprehend the principle. However, the manas possesses weak contemplative and observational power. Compounded by the profound ignorance accumulated since beginningless time, which severely obscures its wisdom, it is not easy for the manas to comprehend the principle. Thus, the view of self held by the manas is extremely difficult to eradicate.

From ancient times to the present, those who have genuinely severed the view of self are exceedingly rare, as rare as phoenix feathers and unicorn horns. Even during the Buddha's lifetime, the proportion of those who attained the fruits of enlightenment was not very large. Therefore, it is said that the view of self primarily refers to the view held by the manas. To sever the view of self, the manas must personally investigate the principle of non-self together with the sixth consciousness, enabling it to directly observe that the five aggregates are indeed non-self. Only this constitutes a genuine severing of the view of self.

If one merely relies on the sixth consciousness reciting texts like a parrot, repeating words in the form of reading or memorizing passages, without deeply contemplating and observing within meditative concentration (samādhi), the manas will never be influenced and will never comprehend the principle. This is merely a superficial action of the sixth consciousness skimming the surface of the words. At best, it can lead to an intellectual understanding of the non-self of the five aggregates, but it cannot realize the non-self of the five aggregates experientially. Consequently, it cannot sever the view of self.

Since severing the view of self is a personal realization by the manas, is the realization of the Mind (明心), the awakening to the true mind (the eighth consciousness), also a personal realization by the manas? The answer is likewise yes. This is because, since beginningless time, the manas has always regarded the functions and activities of the five aggregates and the six consciousnesses as self, and has also regarded the functions and activities of the eighth consciousness as self. It does not know that it itself is nothing substantial. On one hand, it depends on the eighth consciousness; on the other hand, it depends on the five aggregates and six consciousnesses. Only in this way can it have its so-called functions and activities of 'self' and survive within the three realms, accomplishing its deluded functions and activities of 'self'.

Therefore, to enable the manas to eradicate ignorance and accomplish the Buddha Way, one must, on the one hand, fell the great tree of the five aggregates, depriving it of its dependence; on the other hand, enable it to realize the true eighth consciousness, knowing that all dharmas are the doing of the eighth consciousness, not its own functions and activities. In this way, the manas clearly perceives the true reality of the Dharma realm. Ignorance is gradually eliminated bit by bit; the attachment to self and the attachment to dharmas are gradually severed completely, leading to thorough non-self. Ultimately, one becomes a Buddha, a World-Honored One.