Excerpt from the Sutra of Perfect Enlightenment

Original text: Virtuous man, what is the notion of self? It refers to that which sentient beings' minds perceive and grasp. Virtuous man, for example, suppose there is a person whose body is entirely comfortable; all bones and joints are in harmony, and suddenly he forgets his own body. His limbs are relaxed, his care and nourishment are proper, but if acupuncture is gently applied, he then becomes aware of 'me'. Therefore, it is through perceiving and grasping that the notion of 'me' manifests. Virtuous man, even when the mind perceives the Tathāgata and ultimately comprehends the pure Nirvāṇa, all these are the notion of self.

Explanation: The Buddha said: Virtuous man, what is the notion of self? What are its manifestations and characteristics? The notion of self is the perceiving, grasping, and knowing aspect that the consciousness-mind of sentient beings can apprehend. Virtuous man, for instance, suppose a person's bones, joints, muscles, tendons, and meridians are all extremely comfortable, without any discomfort or disharmony whatsoever. Consequently, this person forgets the existence of his physical body; he has no sensation of the physical body in his mind, his limbs are very relaxed, he doesn't even know where his body is, and there is no information or thought about the body. At this moment, if a thin needle is gently pricked into his body, he immediately becomes aware of the existence of his own body. Therefore, he perceives and grasps the 'me', and the concept of 'my body' arises. Virtuous man, even when the mind perceives the Tathāgata and ultimately comprehends the pure Nirvāṇa, this is still the notion of self.

The Buddha's words in this passage indicate that the notion of self is very subtle. The coarse notion of self can be perceived and eradicated by arhats, but the extremely subtle notion of self can only be perceived and eradicated when one cultivates to the stage of a bodhisattva on the grounds (bhūmis). Here, the notion of self refers to the sentient beings' extremely subtle knowing nature regarding themselves and all dharmas. As long as there is any knowing, regardless of what is known, regardless of how subtle that knowing is, no matter how minute the knowing, it is all the notion of self. Without the 'I', there is no knowing. Recognizing this knowing nature is the view of self (satkāya-dṛṣṭi); clinging to this knowing nature is the clinging to self (ātma-grāha), which can also be called clinging to dharmas (dharma-grāha). Clinging to dharmas is the subtle clinging to self. Recognizing this knowing nature is ignorance (avidyā); it gives rise to karmic actions (karma), leads to transformative rebirth (pariṇāma-cyuti), and prevents the attainment of ultimate Nirvāṇa.

If sentient beings say, "I have attained the fruit [of enlightenment]," and they recognize and cling to this mind-state of being able to attain the fruit, this perceiving and grasping nature, it is the notion of self, it is the view of self. If someone says, "I have attained enlightenment," and recognizes and clings to this mind-state of being able to attain enlightenment, it is the mind of self, it is the view of self. If sentient beings think, "I am good, I am the best," and "He is bad, he is the worst," this gives rise to the notion of self, which is the view of self. Based on this view of self, they will create karmic actions leading to rebirth, resulting in cyclic rebirth (ābhisaṃskāra-cyuti) and transformative rebirth, preventing liberation and Nirvāṇa. If someone considers themselves superior to others and constantly elevates themselves while disparaging others, this is a severe, coarse notion of self, heavy with karmic actions leading to rebirth, and they cannot avoid the three evil destinies (durgati). If someone tries by every possible means to conceal their own shortcomings and weaknesses, it is a severe notion of self. If someone tries by every possible means to expose and attack others, it is equally a severe notion of self. These are all coarse notions of self, heavy with the view of self, and they cannot avoid the three evil destinies.

All bodily actions (kāya-karman), verbal actions (vāk-karman), and mental actions (manas-karman) are the notion of self. If one does not recognize and cling, there is no view of self; if one recognizes and clings, it becomes the view of self and clinging to self. Defending one's faults and engaging in disputes are actions stemming from the notion of self. The various expressions on one's face are the notion of self, such as embarrassment, blushing, awkwardness, shyness, joy, anger, hatred—all involve the notion of self. All unwholesome actions and evil deeds involve the notion of self. Most wholesome actions performed by sentient beings also involve the notion of self. The wholesome actions of saints are spontaneous and effortless, without the notion of self. In all the Buddha's bodily, verbal, and mental actions, there is no notion of self.