Sentient Beings' Blind Faith in Their Own Manifestations

All the contemplative practices (vipaśyanā-caryā) corresponding to the eradication of the view of self (satkāya-dṛṣṭi-prahāṇa) at the level of the srotāpanna can be understood by those who have not yet realized the fruit, and many people then think that because they have practiced the contemplation, they have eradicated the view of self. Therefore, some people believe that understanding no-self means the eradication of the view of self, and they confirm to themselves that they have realized the fruit. This is placing far too much blind faith in oneself, committing a grave lie about one's spiritual attainments, and the consequences are very serious. Everyone is full of self-confidence, and the result is blind faith—it is entirely the inner "I" at work, a manifestation of a heavy self-attachment. Understanding no-self is merely the mind consciousness's intellectual comprehension; it does not even count as an awakening through understanding, and there is still a great gap from the realization by the manas. Sentient beings are just this foolish and difficult to liberate; they will not listen to honest words, and only feel pleased when exalted. Some people, if you tell them they are at the eighth fruit, are overjoyed; but tell them the truth, and no matter what, they will not listen. Some people have greed, hatred, and delusion all severely present, heavier even than ordinary worldlings, yet claim they have attained the sakṛdāgāmin. Sentient beings all love to exalt themselves; there is nothing to be done about it.

Other dharmas likewise need to be realized by the manas; it is not a matter of the mind consciousness merely understanding them. The accomplishment of various contemplative practices is realization, and within them there is always the participation of the manas—it is the manas's realization. Truly understanding in the depths of the mind, being deeply moved, is realization to a certain degree; truly recognizing the truth of a matter so that it brings about changes in the state of body and mind is the manas's realization to a certain degree. Since it is called realization to a certain degree, it is not necessarily complete and thorough realization; therefore, realization also differs in degree and level. If the manas were extinguished, one could not become a Buddha; only by breaking through the manas's ignorance can one transform consciousness into wisdom. The manas should never be extinguished, for only then do the five aggregates exist, and only by retaining the five aggregates can one become a Buddha.