The Manifestation of Self-Image Arising from Self-View

A person's sense of achievement, pride, arrogance, and inferiority, along with other such feelings, sensations, and perceptions, all belong to the aggregate of sensation (vedanā-skandha). They arise dependent on the view of self (satkāya-dṛṣṭi). If the view of self is absent, these feelings vanish, as the self is empty. These feelings also constitute the mark of self (ātma-saṃjñā), which inherently involves the mark of person (pudgala-saṃjñā), the mark of sentient beings (sattva-saṃjñā), and the mark of life span (jīvita-saṃjñā). Therefore, whether someone has severed the view of self can be fully discerned from these marks. Those who have severed the view of self perceive these phenomena very clearly and can easily judge them. Those who have not severed the view of self can still roughly determine whether someone has done so by understanding the meaning and manifestations of the view of self and the mark of self.

The mark of self and the view of self are manifested through a person's physical, verbal, and mental actions. This cannot be hidden, nor is it possible to conceal it. How can the deeply rooted self be hidden? Unless one has no physical, verbal, or mental actions at all, but this is unattainable. Everyone who believes they have attained selflessness or severed the view of self can use this to examine their own mark of self—whether it exists or not, whether it is light or heavy. Even if very subtle, it is still the mark of self. My feelings and perceptions are divided into physical and mental—bodily sensations and mental sensations—both are marks of self. Whether self exists or not can be judged by these marks. Those with subtle marks of self are not far from severing the view of self, while those with coarse and heavy marks of self find it very difficult to sever the view of self. Everyone should frequently examine the self within their mind—whether it is light or heavy—and observe if it has changed through practice.

If a person has not even severed the view of self that a Stream-enterer (Sotāpanna) should sever, and their mark of self is so severe, it is impossible for them to attain the Mahāyāna fruition of realizing the mind and seeing the true nature (mingxin jianxing), let alone possess the realization and virtues of the Three Worthy Stages (tri-viśeṣa-bhūmi) or Ground Bodhisattvas (bhūmi-bodhisattva). These virtues will not be present. Do not focus on what they say or preach; observe their actual daily conduct and how they respond to people and events. A person's physical, verbal, and mental actions are the most genuine, best reflecting their virtue and character. Even if what they say sounds perfectly reasoned, it can be fabricated and deceptive; it cannot be fully trusted.

Those who have severed the view of self will inevitably see their mark of self diminish accordingly. In dealing with people and matters, they are selfless, low-key, sincere, and equal. They treat others equally, looking down on no one and admiring no one. They do not consider themselves nobler or more special than others, nor do they see others as inferior or base. This mind of equality is based on the emptiness of the mark of self and the mark of person, but it is not yet ultimate. Bodhisattvas of the First Ground (Prathama-bhūmi) and above, whose mental faculty (manas) transforms consciousness into wisdom, attain the Wisdom of Equality (samatā-jñāna). That mind of equality is purer and superior to that of the Śrāvakas. Those who have severed the view of self and are truly selfless, without the marks of self, person, sentient beings, or life span, have an empty inner state. In dealing with people and matters, they are introverted, low-key, and humble—not outgoing. They dislike ostentation, feel no pride or sense of achievement, and need no flattery, praise, or admiration from others. Whether others regard them highly or lowly makes no difference to them. They absolutely do not act in a high-profile manner. Anyone who acts ostentatiously or enjoys boasting about themselves possesses the view of self and the mark of self.

Many people have a very heavy view of self. They fear the absence of self and dread the disappearance of self. Thus, they strive in every possible way to seek a sense of existence, constantly establishing the value of self. These are very clear marks of self. For such people, severing the view of self is extremely difficult, and the hope of achieving it in this life is slim. Some practitioners observing selflessness, when they perceive the initial signs of selflessness, become afraid that the self will disappear. They think inwardly, "How could it be acceptable to have no self? How could it be acceptable if I disappear? How then could I grasp this world?" Consequently, they dare not continue observing selflessness.

At this time, patience is needed. One must gradually and indirectly influence and persuade one's own mental faculty (manas). Since beginningless time, relying on and clinging to this self has become deeply habitual. Suddenly making the mental faculty feel it can no longer rely on or grasp anything will cause fear. Proceed slowly. Severing the view of self requires the mental faculty to undergo an acceptance process; there needs to be a buffer for it to accept selflessness. Spiritual practice involves a transition period that can be long or short; its duration depends on one's effort in cultivation and influence. To quickly pass through this transition period, repent for the karmic offenses committed due to self-attachment (ātma-grāha) since beginningless time. Recite the Śūraṅgama Mantra (Shurangama Mantra) more often or perform repentance rituals, seeking the blessings of Buddhas and Bodhisattvas. Study the theory of emptiness (śūnyatā) more diligently and contemplate the principle of emptiness frequently, gradually permeating the mind.