Eradicating the View of Self to Attain Righteousness

I, referring to the seventh consciousness, the manas, am the one who regards the form aggregate within the five aggregates as myself, the feeling aggregate as myself, the perception aggregate as myself, the volitional formations aggregate as myself, and the consciousness aggregate of the six consciousnesses as myself, while also regarding itself as myself. Hence, the view of self arises. The six consciousnesses possess dependent-arising nature, arising sequentially through mutual dependence; they are merely tools utilized by the seventh consciousness, the manas. Just as the five aggregates regard every part of the physical body, such as the head and limbs, as myself; similarly, since beginningless time, the manas has always regarded every part of the five aggregates as myself, and certainly also regarded the functions and operations of the eighth consciousness as myself.

The self-nature of the sixth consciousness (mano-vijñāna) is weak, far less powerful than that of the manas, and is relatively easier to sever. Generally speaking, the sixth consciousness, through studying the principle of the non-self of the five aggregates and engaging in some contemplation, can comprehend the principle. Whereas the manas possesses weak contemplative and observational power; compounded by the profound ignorance accumulated since beginningless time, which severely obstructs its wisdom, it finds it difficult to comprehend the principle. Thus, the view of self held by the manas is extremely difficult to sever. From ancient times to the present, those who have genuinely severed the view of self are exceedingly rare, as rare as phoenix feathers. Even during the Buddha's lifetime, the proportion of those who attained realization was not large. Therefore, it is said that the view of self primarily refers to the manas's view of self. To sever the view of self, the manas must personally, together with the sixth consciousness, investigate the principle of non-self, enabling it to directly perceive through present-moment awareness that the five aggregates are indeed non-self. Only this constitutes the genuine severance of the view of self.

If one merely relies on the sixth consciousness, reciting texts like a repeater, reciting words in the form of reading or memorizing articles, without engaging in deep, subtle contemplation and observation within meditative concentration (samādhi), the manas will never be influenced (receive the "perfuming") nor comprehend the principle. This is merely a superficial activity of the sixth consciousness on the surface level of words. At best, it can lead to an intellectual understanding (解悟) of the non-self of the five aggregates, but not to the experiential realization (实证) of it. Consequently, it cannot sever the view of self.

Since severing the view of self is a personal realization attained by the manas, is the realization of the mind (明心) and the awakening to the true mind (证悟) also personally attained by the manas regarding the true eighth consciousness? The answer is likewise affirmative. Because since beginningless time, the manas has always regarded the functions and operations of the five aggregates and the six consciousnesses as itself, and has also regarded the functions and operations of the eighth consciousness as itself. It does not know that it itself is nothing at all. On one end, it depends on the eighth consciousness, and on the other end, it depends on the five aggregates and the six consciousnesses; only then can it have its so-called functions and operations of "I," enabling it to exist within the three realms and accomplish its illusory functions and operations of "I."

Therefore, to enable the manas to eradicate ignorance and attain Buddhahood, on one hand, it is necessary to fell the great tree of the five aggregates, depriving it of its dependency; on the other hand, it must be led to realize the true eighth consciousness, understanding that all dharmas are the doing of the eighth consciousness, not its own functions or operations. In this way, the manas will clearly perceive the true reality of the Dharma realm (法界实相). Ignorance will be gradually eradicated bit by bit; the clinging to self (我执) and clinging to dharmas (法执) will be progressively severed until complete non-self is achieved. Ultimately, it will become a Buddha, a World-Honored One (佛世尊).