The Lankavatara Sutra's Demonstration on the Cessation of Self-View and Ego-View through Manas

Mahamati, there are two kinds of view of self-existence: the innate and the delusional. ... This is the Srotāpanna's delusional view of self-existence. By realizing the selflessness of persons and apprehending the absence of inherent nature, they eradicate the long-standing ignorant clinging.

Mahamati, regarding the innate [view]: the Srotāpanna observes that in their own and others' bodies, the four formless aggregates lack characteristics of form; that form arises from causes and conditions; that it is produced by and produces [other factors]; that it arises through mutual conditioning; and that the great elements and form do not assemble [permanently]. When the Srotāpanna perceives that the categories of existence and nonexistence do not appear, the view of self-existence is severed. When this view of self-existence is severed, craving does not arise. This is called the characteristic of the view of self-existence.

... The Srotāpanna severs three fetters, and craving and delusion do not arise. If a Srotāpanna thinks, "I have not eliminated these fetters," two faults would occur: falling into the view of self-existence and failing to sever the fetters. Mahamati said to the Buddha: "World-Honored One, you speak of numerous kinds of craving. Which craving is severed?" The Buddha told Mahamati: "The craving for intimacy with women, the clinging and attachment through various means, the unwholesome actions of body and speech that seek present pleasure but plant future suffering—these do not arise. Why? Because they attain the bliss of samādhi and right reception. Therefore, that [craving] is severed, but it is not the craving for Nirvana that is severed."

The Laṅkāvatāra Sūtra states there are two kinds of view of self-existence: one is delusional, which is the view of self-existence of the conscious mind, and this must be eradicated; the other is innate, the view of self-existence inherent since birth, which is the view of self-existence of the mental faculty, and this must also be eradicated. Only when both kinds of view of self-existence are eradicated can one be called one who has severed the view of self-existence. This is cited from the Buddha's words in the Laṅkāvatāra Sūtra, not my personal opinion. I hope this draws everyone's attention so that they no longer believe that merely the conscious mind severing the view of self-existence and view of self is sufficient; the Buddha's words should be the standard.

In the Laṅkāvatāra Sūtra, the Buddha states that after the Srotāpanna severs the view of self-existence, craving for the physical body does not arise, and thus they no longer create unwholesome karma for the physical body. This is the Buddha's teaching, not the claim some make based on the Abhidharma-kośa that a Srotāpanna still creates all kinds of unwholesome actions.

All teachings should take the Buddha's words as the standard. Anyone whose words contradict the Buddha's cannot be trusted or accepted, regardless of their fame, status as a master, or perceived level of attainment.

All Buddhists should focus on studying the Buddha's Dharma, taking faith in and acceptance of the Buddha's words as primary. Do not engage in personal worship or develop attachments to famous teachers. Resolve to be a rational Buddhist practitioner. Cultivation and study should center on the Buddhist sutras, with the Buddha's words as the guiding principle. One must strive to be a true disciple of the Buddha, a genuine Buddhist disciple in name and reality, not merely a disciple of some famous teacher.

Severing the view of self-existence involves severing both the conscious mind's view of self-existence and the mental faculty's view of self-existence. Similarly, severing the view of self of the mind must be further divided into severing the conscious mind's view of self and the mental faculty's view of self. It is divided into two kinds: the delusional view of self of the conscious mind and the innate view of self of the mental faculty.

Those who have only severed the conscious mind's view of self cannot be called "one who has severed the view of self." They must diligently practice concentration, contemplation, and investigation into the selflessness of the five aggregates, striving to eradicate the mental faculty's view of self as essential. Otherwise, the law of cause and effect will not spare them.

In the Laṅkāvatāra Sūtra, the Buddha further states that the Srotāpanna severs three fetters, and craving and delusion do not arise. This refers to a certain kind of craving not arising, not the complete non-arising of all craving. The complete non-arising of craving is attained by the third-stage saint (Anāgāmin). When a Srotāpanna severs the three fetters of the view of self-existence, craving for intimate entanglement with the opposite sex does not arise because of the blissful reception of samādhi. The so-called blissful reception of samādhi refers to the meditative experience and the phenomenon of enlightened clarity at the moment of realizing the Srotāpanna fruit. Therefore, realizing the Srotāpanna fruit necessarily requires meditative concentration (dhyāna), specifically the concentration before reaching full absorption (anāgāmi-samādhi). Only then, at the moment of realizing the Srotāpanna fruit, does the samādhi state arise, encompassing both meditative concentration and the wisdom of severing the view of self.

Therefore, those who claim that realizing the Srotāpanna fruit does not require meditative concentration are gravely mistaken, contradicting the Buddha's intent and misleading sentient beings. Anyone who personally believes they have severed the view of self and realized the Srotāpanna fruit, but did not experience the phenomenon of blissful samādhi reception at the moment of realization, has certainly not severed the view of self and has certainly not realized the Srotāpanna fruit. If, after claiming realization, their afflictions remain as before, they have certainly not severed the view of self, have not severed the three fetters, and have certainly not realized the fruit. They must then take responsibility for themselves and for their future karmic retribution, and diligently practice concentration, contemplation, and investigation into the selflessness of the five aggregates anew.

Those who lack discernment, blindly trusting the teachings of those with whom they have karmic affinity, lacking rationality and deeply entrenched in emotional attachments, are bound to suffer. They should take some "medicine of regret" to save themselves from falling into the evil destinies; otherwise, the karmic retribution is fearsome. Anyone who has publicly declared themselves to have realized a fruit (attained a stage) or to have enlightened the mind (明心), especially if this realization was through the conscious mind alone, must repent to eliminate the unwholesome karma of grave false speech and avoid the adverse karmic retribution in future lives.

Some insist on contending with me, claiming that severing the view of self does not require the mental faculty to sever the view of self. Now, with the proof from the Buddhist sutra, it is clear who is wrong and who is misleading sentient beings, leading them astray.

Others contend with me, claiming that realizing the fruits and enlightening the mind do not require any meditative concentration. The Laṅkāvatāra Sūtra here further clarifies that realizing the fruits and enlightening the mind absolutely require meditative concentration. Now it is clear: they are not contending with me, but with the Buddha, with the Buddhist sutras, and with the truth. They should consider the consequences of this.

If anyone still claims that severing the view of self and realizing the Srotāpanna fruit is merely an intellectual understanding of the conscious mind, requiring no change in bodily, verbal, or mental actions, then there is absolutely no reason or excuse left. The Buddhist sutra states very clearly: after severing the three fetters, the Srotāpanna must necessarily eradicate a portion of craving and delusion; their afflictions are subdued to some extent. Those Srotāpannas who still create unwholesome karma have no excuse whatsoever. If their afflictions are deep and they create unwholesome karma through body, speech, and mind, they have certainly not severed the view of self and have certainly not realized the Srotāpanna fruit. The Laṅkāvatāra Sūtra is the proof.

Srotāpannas begin to have purified Dharma-eye; they necessarily have the meritorious qualities and beneficial effects of the purified Dharma-eye; they necessarily have a portion of the meritorious qualities of liberation. If they lack these, they have certainly not severed the view of self and have certainly not realized the fruit. The Buddha's words are the standard. Some are very fond of placing a large sage's hat upon themselves. Do they not know that such a hat cannot be casually placed upon oneself?

In the Saha World, especially in this Dharma-ending age more than two thousand years after the Buddha, it is absolutely impossible for there to be saints filling the streets. Even during Śākyamuni Buddha's time, saints did not fill the streets. The evil world of five turbidities is, after all, called the evil world of five turbidities; it has immense differences from other worlds, and even from the era of Maitreya Buddha's advent. The notion of saints filling the world is purely delusional wishful thinking, unlikely even in dreams.

Anyone who personally believes they have severed the view of self and enlightened the mind, yet still engages in improper sexual relationships, has certainly not severed the three fetters of the view of self and has certainly not enlightened the mind. The Buddha states in the Laṅkāvatāra Sūtra: because of the blissful reception of samādhi, they do not indulge in the pleasures of men and women. How could one who has severed the three fetters still be entangled in the痴痴绵绵 (infatuated attachment), 戚戚爱爱 (sorrowful longing), and clinging affections between men and women? This shows they lack the blissful reception of samādhi. One who has the blissful reception of samādhi would reject the pleasures of men and women, no longer delighting in them, because the bliss of samādhi is far superior to the pleasures of men and women. No one would choose the inferior pleasure and abandon the superior one; even an abnormal person would not do so.

There are indeed many who commit the grave false speech (mahā-mṛṣāvāda). This is all the result of the mischief of the self. The view of self-existence and the view of self have not been severed, yet they add another "I" who has realized the fruit and another "I" who has enlightened the mind. One "I" is already causing chaos; adding another "I" would be utterly unmanageable! They are bound to create great unwholesome karma to demonstrate the so-called majestic power of these two "I"s.