Chapter Three: The Intellectual Understanding and Realization in the Hinayana Path

1. In the very beginning of life, only the eighth consciousness (ālaya-vijñāna) and the mental faculty (manas) existed. One was true, the other false; the true self and the false self coexisted peacefully in a state of primordial chaos. Due to the ignorance and deluded thoughts of manas, it was dissatisfied with the status quo and sought to explore outwardly. Consequently, the eighth consciousness accommodated manas, gradually forming the three realms (triloka). After the formation of the five aggregates (pañca-skandha), the phenomenon of birth and death (saṃsāra) emerged, along with the six consciousnesses (ṣaḍ-vijñāna) that perceive and experience the suffering and happiness of birth and death.

Therefore, the most fundamental self, the most primordial self, the self that exercises volition, is manas, not the mental consciousness (mano-vijñāna). The mental consciousness is merely a product of manas's grasping and deluded thoughts; it is merely a tool for manas to explore the world and cling to the mundane realm. Manas uses it when it wishes and discards it when it does not. From this, the respective status and relationship between manas and the mental consciousness within the realm of the five aggregates become clear. The dominant position of manas is something the mental consciousness cannot hope to match. Thus, it becomes evident who possesses the view of self (satkāya-dṛṣṭi), the source of the view of self becomes clear, precisely whose view of self needs to be eradicated becomes clear, and how to eradicate the view of self also becomes clear.

Why do the vast majority of sentient beings constantly focus their efforts on the mental consciousness? Because the mental consciousness floats on the surface of the five aggregates; it is relatively shallow and easy to observe and perceive. Manas is buried too deeply, its dominant role is hidden and difficult to perceive; it is extremely hard to observe and detect. Because it is the master, the controller, it must be profound like this; it must govern from behind the curtain, not easily revealed to others. The Tathāgatagarbha (Buddha-nature) is even more profoundly hidden and difficult to perceive. This principle is the same as sentient beings only seeing the conventional world and failing to perceive the ultimate truth, the Tathāgatagarbha.

For example, in the mundane world, how could ordinary people lacking sufficient merit and causes easily meet someone as noble as an emperor or a high minister? They can only commonly see the soldiers and officials who carry out tasks for the emperor and ministers. So, should the good or bad deeds performed by these officials and soldiers be attributed to whom? They are all the instructions of the emperor and ministers; they should be attributed to the emperor, counted as the emperor's achievements! Similarly, whose fault is the erroneous view of self and wrong views within the five aggregates? Whose fault is birth and death? It is entirely the fault of manas; there is no other. Therefore, spiritual practice should focus on transforming and instructing manas, changing manas, eradicating manas's various views of self and kinds of ignorance. This is the fundamental approach.

2. The fundamental point of eradicating the view of self is to eradicate manas's view of self.

Sentient beings all regard the five aggregates as the self. Who are these "sentient beings"? Sentient beings primarily refer to manas. The five aggregates are centered around manas; manas commands the six consciousnesses and, together with the physical body, constitutes the body of the five aggregates. The Vimalakīrti Nirdeśa Sūtra states: "The Tathāgatagarbha comprehends the mental activities of sentient beings." Who comprehends the mental activities of sentient beings? It is the Tathāgatagarbha that comprehends the mental activities of sentient beings, and these "sentient beings" are manas. Because the Tathāgatagarbha primarily comprehends the mental activities of manas, helping to fulfill manas's wishes and thoughts, only then can the actions of body, speech, and mind of the five aggregates and six consciousnesses arise, and only then can the phenomena of the three realms manifest. This manas represents sentient beings. Manas regards the five aggregates as the self, the aggregate of form (rūpa) as the self, the aggregate of feeling (vedanā) as the self, the aggregate of perception (saṃjñā) as the self, the aggregate of mental formations (saṃskāra) as the self, and the aggregate of consciousness (vijñāna), the six consciousnesses, as the self. It also regards the various functions and roles of the Tathāgatagarbha as belonging to itself (manas). "All these dharmas were produced by me; they all belong to me." Therefore, this "I" primarily refers to manas.

So, whose view of self is being eradicated? It is now very clear: eradicating the view of self primarily means eradicating manas's view of self. Manas regards all these dharmas as the self; eradicating the view of self means making manas cease regarding the five aggregates as the self (manas). Eradicating this understanding of manas is eradicating the view of self. Therefore, eradicating the view of self must reach manas; it must make manas acknowledge that the five aggregates are not the self; only then is the view of self eradicated.

This "I" refers to manas, not the mental consciousness of the six consciousnesses, because it is manas that regards the aggregate of consciousness (the six consciousnesses), the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of form as the self. Therefore, eradicating the view of self means making manas cease recognizing these dharmas as the self. If manas does not eradicate the view of self, and only the mental consciousness eradicates the view of self—if the mental consciousness believes the five aggregates are not the self—is this eradicating the view of self? It is now clear that the mental consciousness thinking "it is not me" is useless; this is not eradicating the view of self. Manas must acknowledge that the five aggregates are not manas itself; this is the most fundamental and ultimate eradication of the view of self.

3. We have studied so much about the principle of non-self (anātman) and feel that the five aggregates are not the self, that they are empty, that all dharmas are illusory. However, feeling is one thing, realization is another; after all, it is not yet realization. Therefore, the mind is not empty at all inside. This indicates that the feeling is the feeling of the mental consciousness. The feeling of the mental consciousness is not very effective because the mental consciousness does not govern; the governing manas does not feel it, so there is no actual realization. The "I" within the mind still exists as before; it grasps at things just as before; not a single bond (saṃyojana) of birth and death is severed. Because the Dharma learned by the mental consciousness has not yet transformed manas, manas does not yet understand this Dharma, does not yet accept this Dharma, does not know that the five aggregates are all illusory. When the view of self is not eradicated, the three fetters (trīṇi saṃyojanāni) are not severed.

Therefore, feeling that the five aggregates and six dusts (objects of the senses) are illusory, feeling that all dharmas are illusory—these are merely views acquired by the mental consciousness through study. There is only intellectual understanding, no realization; it is equivalent to empty talk on paper. It cannot eradicate the bonds. Deep inside, everything contacted still feels real; for the sake of these things, one still continues to grasp and cling. Manas has not realized the non-self of the five aggregates, has not realized the illusory nature of all dharmas. Merely the mental consciousness's theoretical understanding is ineffective; this cannot be called actual realization.

4. Genuine eradication of the view of self involves not only the mental consciousness understanding the principle of non-self, but also manas simultaneously realizing non-self and accepting the principle of non-self. When manas can personally prove non-self, it will reduce its grasping at the self. Then, the body and mind, internally and externally, will relax, and one will immediately attain varying degrees of the merit and benefit of liberation (vimukti). If it is merely a theoretical eradication of the view of self, only understood by the mental consciousness, the evidence is insufficient and unconvincing. Manas does not realize it, so there is not the slightest merit or benefit of liberation. The body, mind, and world will not transform. Manas has not personally realized it; without personal realization, it is not a direct perception (pratyakṣa) state. Because the body, mind, and world are ruled and grasped by manas; it is up to manas to decide.

Realizing the mind and attaining the Tathāgatagarbha is also a direct perception state of manas. Manas personally realizes it; manas then knows that the five aggregates and eighteen elements (dhātus) are not the self, relaxes the self, and the body, mind, and world undergo a great transformation, attaining the merit and benefit of liberation, achieving incomparable freedom. Otherwise, the understanding of the mental consciousness is merely theory, at best an intellectual understanding, having nothing to do with birth and death, not attaining the merit and benefit of liberation. Because manas has not directly observed it, manas has not personally realized it, manas does not accept it, so the body and mind do not transform.

5. When we engage in contemplative practice (vipaśyanā) in the Buddha Dharma, the more we contemplate, the more we feel that the most fundamental thing lies with manas. Manas is the key to Buddhahood and also the master of birth and death. Subduing manas, transforming it successfully, enabling it to realize the Buddha Dharma—then we attain liberation and accomplish the Buddha Way. Therefore, eradicating the view of self must mean eradicating manas's view of self. The mental consciousness, through studying theory, transforms manas, prompting manas to investigate the non-self of the five aggregates, making manas accept that these dharmas are neither the self nor belong to the self. Once manas realizes this principle, the three fetters are severed, the mind can gradually become pure, mental activities will gradually transform, and when it no longer grasps or clings to any dharma, we attain liberation.

This is the key and secret of practice, applicable to both Hinayana and Mahayana. In the Mahayana context, manas has always regarded the merits of the Tathāgatagarbha as its own; all dharmas are "mine," all belong to me; "I" can decide all dharmas; "I" am the master of all dharmas. Manas does not know the true reality (dharmatā) of the Dharma realm; it does not know that all dharmas are manifested by the Tathāgatagarbha, nor does it know that it itself is merely an illusory dharma manifested by the Tathāgatagarbha. Because manas does not know this principle, it regards all dharmas as truly existent and clings to them incessantly, creating karmic actions of body, speech, and mind, thus perpetuating birth and death and preventing Buddhahood.

Studying the Mahayana Dharma means making the mental consciousness theoretically understand the non-self nature of these dharmas, knowing the true existence of the Tathāgatagarbha, and then transforming manas, prompting manas to ponder and investigate, ultimately realizing the Tathāgatagarbha. The true reality of the Dharma realm is the Tathāgatagarbha. All dharmas within the Dharma realm are transformed by the Tathāgatagarbha. All these functions and roles are not the functions of manas; they are all the functions of the Tathāgatagarbha. After manas knows and accepts this principle, it realizes the true reality. Subsequently, during the process of cultivation and realization, it gradually ceases to grasp at the self and ceases to grasp at all dharmas; then the attachment to dharmas (dharma-grāha) can be gradually exhausted. Practicing in this way not only severs the attachment to self (ātma-grāha) but also severs the attachment to dharmas. Once the attachment to dharmas is severed, one ultimately attains complete Buddhahood.

Therefore, the key to practice lies entirely with manas. Ignorance (avidyā) resides in manas; eradicating ignorance also means eradicating the ignorance of manas; eradicating afflictions (kleśa) also means eradicating the afflictions of manas. Who attains liberation? It is manas that attains liberation. If it does not grasp at the dharmas of the three realms, there is no bondage of birth and death, so naturally it attains liberation. Who becomes a Buddha? The six consciousnesses cannot become Buddhas; the six consciousnesses arise and cease, constantly illusory; they cannot go to future lives. So how can they become Buddhas? Manas can exist continuously without perishing; it can persist until the time of Buddhahood, and after Buddhahood, it also never perishes. Therefore, Buddhahood is accomplished by manas; it is manas that attains the Buddha fruit (buddhatva) and the Buddha position. But in the ultimate truth, manas is never a Buddha, nor does it attain any fruit position. Becoming a Buddha is also an illusory dharma, not an ultimate reality. The Tathāgatagarbha does not become a Buddha. In the ultimate truth, manas also does not become a Buddha. On the day of becoming a Buddha, one knows there is no Buddha to become; no consciousness becomes a Buddha. Only then can one ultimately become a Buddha.

6. Only when manas eradicates the view of self can the three fetters be eradicated.

Eradicating the view of self simultaneously eradicates the three fetters: view of self (satkāya-dṛṣṭi), adherence to wrong views (dṛṣṭi-parāmarśa), and doubt (vicikitsā). Eradicating the three fetters ensures that one will never fall into the three lower realms (apāya) in future lives. If merely eradicating the view of self with the mental consciousness were sufficient, could the mental consciousness eradicate the three fetters? Are the three fetters binding the mental consciousness or binding manas, or both? Is the eradication of the bonds of birth and death determined by the mental consciousness? Can the mental consciousness govern the great matter of birth and death? Are the bonds since beginningless time those of manas or the mental consciousness? Does the mental consciousness have the ability to sever them?

The bonds of birth and death since beginningless time primarily refer to the bonds of manas. The three fetters primarily bind manas. Because manas does not perish life after life; it corresponds with karmic forces (karma), flowing through the six realms (gati) according to karma. The mental consciousness only exists for one lifetime; it cannot govern the birth of the next life's body of five aggregates. The mental consciousness cannot make the body of five aggregates change even slightly; it cannot govern even a little in the six dusts (sense objects). Telling oneself to lift a foot, assuring oneself the glass walkway is safe, urging oneself to walk forward—yet the leg simply won't lift. How then can the mental consciousness possibly govern the eradication of the bonds of birth and death since beginningless time?

Manas seeks to govern in every single dharma; it is impossible that it would not govern on such a crucial matter since beginningless time as eradicating the view of self. If eradicating the view of self is not governed by manas, it is a false eradication of the view of self, not a true one. Anything that is only a superficial assertion of the mental consciousness, where manas does not assert it but reluctantly complies, is false, like acting in a play. Only what is asserted by the deep-seated manas, what comes from the heart, is true.

Therefore, the speech and actions of worldly people are divided into two kinds: true and false. Crying has the distinction of true crying and fake crying; laughing has true laughter and fake laughter; fear has true fear and fake fear; caring for people has true care and fake care; anger has true anger and fake anger; hatred has true hatred and fake hatred, and so on. Because the speech and actions of worldly people have true and false aspects, when interacting, they suspect and guard against each other. They need to discern the other's true thoughts and intentions, not daring to trust easily. For this reason, worldly people find dealing with others mentally exhausting. With the slightest carelessness, one is deceived and schemed against. The mutual deception of worldly people is like this.

In the cultivation and realization of the Buddha Dharma, it is similarly divided into genuine cultivation/realization and false cultivation/realization. Eradicating the view of self is divided into true eradication and false eradication; realizing the mind (citta) is divided into true realization and false realization. Truth and falsehood permeate both secular life and Buddhist practice, making it difficult to distinguish. Anything false is superficial to the mental consciousness; one could say it is pretended, affected. Anything true corresponds deeply with manas; it is accepted by manas; it flows from the depths of the heart; it is heartfelt, unaffected, trustworthy, honest, and without deception.

If eradicating the view of self is only the mental consciousness eradicating it, while manas does not eradicate it, then manas has not eradicated the three fetters. Manas's mental activities still correspond with the three lower realms; the bonds are not removed, so one cannot guarantee not falling into the three lower realms. Because whether one falls into the three lower realms is determined by karmic seeds (bīja) and karmic forces (karma). Manas corresponds with karmic seeds and karmic forces; it is the consciousness that connects the three lifetimes (past, present, future). If manas has not eradicated the three fetters, the karmic seeds have not changed. At the end of life, due to the pull of karmic forces, one will fall into the three lower realms. Observing the behavior of manas in the intermediate state (antarābhava) makes this clear. In the intermediate state, manas completely corresponds with one's own afflictive habits (vāsanā); it will certainly follow the arising of one's own afflictive habits to take rebirth.

The mental consciousness has no means at all because it cannot govern, and it is subject to cessation. After cessation, matters are even more beyond its governance. Therefore, cultivating only the mental consciousness is utterly useless. Only the mental consciousness eradicating the view of self cannot solve the problems of birth and death and not falling into the three lower realms. To take a step back, even if the mental consciousness could decide not to fall into the three lower realms, at the time of death, the mental consciousness ceases first. Only manas and the Tathāgatagarbha remain; the mental consciousness no longer exists. Yet manas and karmic forces are still present. Since the bonds of manas are not eradicated, one certainly cannot avoid falling into the three lower realms. The mental consciousness cannot correspond with karmic seeds and karmic forces. Whether one goes to the three lower realms or not is completely undecidable by the mental consciousness; it cannot even decide its own existence or non-existence. How could it decide not to go to the three lower realms?

7. The cycle of birth and death and the cycle of the three lower realms are caused by the ignorance of manas. If the ignorance of manas is not eradicated, there is the chain of twelve links of dependent origination (pratītyasamutpāda). Sentient beings are bound by the ignorance of manas within the six realms, unable to escape; bound within the three lower realms, also unable to escape. Since beginningless time, due to ignorance, manas did not know the fundamental self and the true self, did not know the true reality of the Dharma realm, did not know to abide in the original true mind. It gave rise to thoughts seeking outwardly, greedily pursuing, thus the body of five aggregates vainly undergoes the suffering of birth and death. Due to ignorance, manas stirred inwardly; then the Tathāgatagarbha accommodated manas, giving rise to the universe and the world of vessels (bhājana-loka), giving rise to the bodies of five aggregates of sentient beings, and the phenomena of the three realms manifested. Sentient beings have cycled through birth and death in the three realms for immeasurable kalpas; it has not ended to this day precisely because of the ignorance of manas, because of the bonds of manas. Spiritual practice means eradicating the various bonds and kinds of ignorance of manas; only then can one not be bound by ignorance, freed from the various bonds of birth and death, and attain liberation.

Therefore, eradicating the view of self must mean eradicating manas's view of self. Only afterward can the greed, hatred, and delusion (rāga, dveṣa, moha) of manas itself be attenuated. Then, the greed, hatred, and delusion of manas can be eradicated. Finally, the attachment to self (ātma-grāha) of manas can be eradicated. If a Stream-enterer (Sotāpanna) has not eradicated manas's view of self, there is no attenuation of greed and hatred in the Once-returner (Sakadāgāmi), no eradication of sensual desire and ill-will in the Non-returner (Anāgāmi), and certainly no talk of the exhaustion of greed, hatred, delusion, and conceit in the Arhat (Arahant), nor the exhaustion of the attachment to self. From this, it appears that manas's view of self is eradicated at the stage of Stream-enterer, and the attachment to self is eradicated at the stage of Arhat. We should all clarify this path of practice.

8. Eradicating the view of self means eradicating the afflictions of erroneous views, that is, the afflictions of view (dṛṣṭi-kleśa). Afflictions of view include the delusions of the mental consciousness's views, but most importantly, they are the delusions of manas's views since beginningless time. Afflictions of view are the afflictions of erroneous views eradicated at the path of seeing (darśana-mārga), that is, eradicating incorrect views, primarily including the erroneous views and perspectives of the sixth and seventh consciousnesses. Afflictions of thought (cetana-kleśa) are the afflictions of thought patterns eradicated on the path of cultivation (bhāvanā-mārga), that is, greed, hatred, delusion, conceit, and other afflictive delusions.

Afflictions of view are eradicated upon attaining Stream-entry. Afflictions of thought are eradicated at the stages of Non-returner and Arhat, meaning they begin to be eradicated after attaining the first dhyāna (meditative absorption). Eradicating greed and hatred belongs to the Non-returner. Eradicating the fundamental ignorance and attachment to self belongs to the Arhat. Therefore, manas's view of self is also an affliction of view, an afflictive delusion of erroneous views, which should be eradicated at the initial path of seeing. Manas's afflictions of thought should be subdued at the stage of Once-returner, begin to be eradicated at the stage of Non-returner, and be completely eradicated at the stage of Arhat, equivalent to the eighth Bodhisattva ground (bhūmi).

Eradicating the view of self at the Stream-enterer stage must include manas's view of self. If it does not include manas's view of self, attaining Stream-entry would be a very easy matter. But in fact, it is not easy; many people study the Āgama sūtras their whole lives and still cannot attain Stream-entry. In fact, many people's mental consciousness also understands that all dharmas are illusory, like a dream, illusion, bubble, or shadow, yet they still cannot eradicate the view of self and become Stream-enterers.

The mental consciousness's view of self is easy to eradicate because its wisdom is strong; upon hearing the Dharma, it can contemplate and reflect, easily destroying the view of self and ignorance. Manas is more difficult because its view of self and ignorance are deeply rooted; manas's wisdom is weak and cannot quickly understand the Dharma meanings it encounters. It must rely on the mental consciousness's power of reflection; it needs the mental consciousness to provide some materials and data for reference. Only then can manas ponder and confirm the principle of non-self, thereby eradicating the view of self.

9. Merely Understanding the Non-Self of the Five Aggregates is Not Eradicating the View of Self

Some of us understand in our minds that we are illusory, merely a false shell. Does this count as eradicating the view of self? Understanding non-self, understanding that one is illusory—here there is the understanding of the mental consciousness and the understanding of manas. The understanding of the mental consciousness is further divided into true understanding and false understanding. Understanding without genuine contemplative reflection is not true understanding. Moreover, understanding only by the mental consciousness is still superficial and often not very effective. The deep-seated manas does not understand; it still regards the five aggregates as the self. Therefore, it cannot solve practical problems, much less attain liberation and escape saṃsāra. Because manas governs and determines all actions of body, speech, and mind of the five aggregates, including the creations of the mental consciousness. If manas still has bonds of birth and death, it will drag the five aggregates and six consciousnesses to continue the cycle of birth and death.

Genuine eradication of the view of self requires manas to acknowledge and confirm that the five aggregates are indeed illusory and impermanent; manas must understand the principle of the non-self of the five aggregates. For manas to acknowledge and confirm, the mental consciousness must engage in deep, subtle, and comprehensive contemplative reflection. Through contemplation, it transmits the process and results of reflection to manas; only then can manas understand and, through its own pondering, confirm the illusory nature of the self of the five aggregates. The mental consciousness must reflect and contemplate that each of the five aggregates is illusory, that each of the eighteen elements (dhātus) is illusory, reflecting thoroughly, especially the illusory nature of the mental consciousness must be reflected upon exhaustively. Only then can manas acknowledge and confirm that the five aggregates are indeed not the self, that everything is illusory. Consequently, the thoughts deep within will transform to a considerable degree; only then is the view of self eradicated.

10. The Power of the Mental Consciousness Alone is Insufficient to Eradicate the View of Self

Someone asked Mañjuśrī Bodhisattva: "Knowing the principle that birth is non-arising, why is one still bound by birth?" Mañjuśrī Bodhisattva replied: "Its power is not yet full."

Which consciousness is "knowing"? Which consciousness is "its power is not yet full"? "Knowing" refers to the mental consciousness. Although the mental consciousness knows some principles, it is useless; one is still bound by birth and death because the mental consciousness cannot govern; it has no say. "Its power is not yet full" refers to manas. The thoughts and views of the mental consciousness have not yet reached manas; manas does not accept them, so it lacks the power to change the current state. The key is whether manas can recognize this truth, whether it can eradicate delusions and attachments. Only when manas eradicates delusions and attachments can one escape the prison of birth and death.

From this, we know that some principles of the Buddha Dharma, such as the principle of eradicating the view of self, the principle of realizing the mind and seeing the nature (citta-darśana), if merely known superficially by the mental consciousness, still cannot solve the problem of birth and death. It must penetrate deeply to manas; only when manas understands the principle can it change itself and solve the problem of birth and death. Because all matters are governed by manas; it is manas that has the say. Manas has power; the mental consciousness does not have much power because it cannot be the master of the house. If we want to change the problem of birth and death for the "family" of the five aggregates, we must persuade the head of the household; merely persuading one family member is insufficient. Manas is the head of the household; matters of the five aggregates realm are all decided by manas. When the power of manas is full, it first eradicates the view of self, then eradicates the attachment to self; in future lives, one will no longer be bound by birth and death.

11. The "I" refers to the seventh consciousness, manas. It is manas that regards the aggregate of form within the five aggregates as the self, the aggregate of feeling as the self, the aggregate of perception as the self, the aggregate of mental formations as the self, the aggregate of consciousness (the six consciousnesses) as the self, and also regards itself as the self. Therefore, the view of self exists. The six consciousnesses are of dependent nature (paratantra-svabhāva), arising dependently; they are merely a tool utilized by the seventh consciousness, manas. Since beginningless time, manas has always regarded every part of the five aggregates as the self; naturally, it also regards the functions and roles of the eighth consciousness as the self.

The self-nature of the mental consciousness is weak, far inferior to the strong self-nature of manas; it is relatively easy to eradicate. Generally speaking, the mental consciousness, through some exposure to the principle of the non-self of the five aggregates, with a little reflection, can understand the principle. However, manas's power of reflection and observation is weak. Combined with the deep ignorance since beginningless time, which severely obscures its wisdom, it is not easy for manas to understand the principle; manas's view of self is extremely difficult to eradicate.

From ancient times to the present, those who have truly eradicated the view of self are very few, as rare as phoenix feathers or unicorn horns. Even during the Buddha's time, the proportion of those who realized the fruits was not very large. Therefore, it is said that the view of self primarily refers to manas's view of self. Eradicating the view of self requires manas to personally, together with the mental consciousness, investigate the principle of non-self, to directly perceive that the five aggregates are indeed non-self. Only this is truly eradicating the view of self.

If one merely relies on the mental consciousness like a tape recorder, reciting texts in the form of reading and memorizing articles, without deep, subtle contemplative reflection in concentration (samādhi), manas can never be transformed and cannot understand the principle. This is merely the mental consciousness's superficial action on the level of words; at best, it can intellectually understand the non-self of the five aggregates but cannot realize the non-self of the five aggregates empirically. Therefore, it cannot eradicate the view of self.

Eradicating the view of self is manas's personal realization. Then, is realizing the mind and attaining enlightenment (bodhi) also manas personally realizing the true mind, the eighth consciousness? The answer is the same. Because since beginningless time, manas has always regarded the functions of the five aggregates and six consciousnesses as the self, and also regarded the functions of the eighth consciousness as the self. It does not know that it itself is nothing at all. On one hand, it relies on the eighth consciousness; on the other hand, it relies on the five aggregates and six consciousnesses. Only then can it have its so-called functions of the self, enabling it to survive in the three realms and accomplish its illusory functions of the self.

Therefore, to make manas eradicate ignorance and accomplish the Buddha Way, on one hand, one must cut down the great tree of the five aggregates, depriving it of reliance; on the other hand, one must make it realize the true eighth consciousness, knowing that all dharmas are performed by the eighth consciousness, not its own functions. Thus, manas clearly perceives the true reality of the Dharma realm; ignorance is gradually eradicated bit by bit; the attachment to self and attachment to dharmas are gradually exhausted; ultimately, there is no self, and finally, one becomes a Buddha, a World-Honored One (Bhagavān).

12. If manas has not eradicated the attachment to self, it is unwilling and unable to disappear and perish; then an Arhat cannot enter the remainderless nirvāṇa (nirupadhiśeṣa-nirvāṇa). Directing the body's activities is the function of manas. If the mental consciousness wants to direct the body, it needs manas's consent; only after manas gives the command can the six consciousnesses move; only when the six consciousnesses move can the body move. If the six consciousnesses do not arise and do not function, the body cannot move.

Because manas regards the body as itself, since beginningless time it has been grasping it tightly, unwilling to let go. If the body is not controlled and mastered by itself, manas feels it has lost the self, thus experiencing inexplicable fear. Therefore, eradicating the view of self must be done by manas; manas eradicating the view of self is the true eradication of the view of self. Of course, the one who thoroughly and ultimately eradicates the view of self is the Buddha, the World-Honored One. Even a fourth-fruit Arhat with complete liberation (ubhato-bhāga-vimukta) has not thoroughly and ultimately eradicated the view of self.

13. When eradicating the view of self, the mental consciousness must reflect and analyze exhaustively, leaving no loopholes, making manas completely accept it without doubt; only then can the view of self be eradicated. In contemplative practice to eradicate the view of self, the mental consciousness must try every means to reflect and contemplate the illusory, unreal nature of the five aggregates and eighteen elements, successfully transforming manas, making manas confirm from the depths of its heart that the five aggregates are indeed not the self. At this time, manas's conviction is sufficient; no matter who says the five aggregates are real, manas does not follow that thought and does not agree. To achieve this, the mental consciousness itself must first understand the principle, reflect clearly, and also give manas a period of adaptation and confirmation, allowing manas to adapt to the fact that the five aggregates are indeed not the self, not real.

When first encountering this theory, when first beginning to reflect, some people indeed feel fear in their hearts, feel disoriented, feel they have no support, feel inner emptiness and terror. This is because since beginningless time, manas has firmly believed that the five aggregates are the self, are real. Now the mental consciousness tells it this is not so; manas finds it hard to bear no matter what, so the heart feels afraid and uncomfortable. Only through the mental consciousness's continuous transformation, over time, after manas accepts it, will this feeling gradually disappear. For manas to be psychologically prepared, the mental consciousness needs to repeatedly and continuously transform it, constantly reinforcing the idea of non-self. One day, one will truly and thoroughly eradicate the view of self.

If only the mental consciousness knows that the body of five aggregates and all dharmas are illusory, but manas does not yet know and does not accept it, then it is useless; it is merely a superficial understanding, not true eradication of the view of self. Between Stream-entry and Arhatship, manas must continuously acknowledge that the five aggregates are impermanent, illusory, and non-self. When it fully accepts this, manas exhausts its grasping nature towards the realm of the five aggregates and gains the ability to transcend the cycle of birth and death. When manas completely exhausts grasping and attains Arhatship, it is like watching an IMAX movie: no matter what happens on the screen, what scenes appear, the mind remains undisturbed, neither avoiding nor welcoming. Manas no longer directs the body to avoid anything; the mind knows the scenes are unreal, all on the screen, not real, so it is no longer afraid.

From this, we can see that the psychology of sentient beings has superficial, shallow functions and hidden, concealed functions. What plays the decisive role is still that hidden force; it is deeply rooted, hard to transform, difficult to persuade—that is the habitual force of manas. Transforming this habitual force is extremely important; it can solve the great problem of birth and death over immeasurable kalpas, including segmented birth and death (āvaraṇa-janma) and changeable birth and death (pariṇāma-janma). Then one can eradicate the ignorance, delusions, and suffering since beginningless time and ascend to the other shore of nirvāṇa.

14. Contemplating the five aggregates to eradicate the view of self—merely the mental consciousness thinking the five aggregates are not the self is insufficient; manas must also accept it. To make manas accept it, one must present sufficient reasons and evidence to persuade it. It is not that the mental consciousness thinking "non-self" means non-self is already realized; if manas is not clear and still thinks it is the self, the root cause of birth and death is not eradicated. Only by eradicating this root cause is it true eradication of the view of self.

After the mental consciousness encounters the Buddha Dharma and understands the principle of non-self, manas cannot immediately follow and also think non-self. This is because manas's discriminative wisdom is relatively weak; it lacks inferential (anumāna) and erroneous (mithyā) discrimination; it can only acknowledge reality and facts. Therefore, the mental consciousness must find sufficient evidence to persuade and guide manas. Manas's scope of grasping is extremely broad; it fundamentally lacks concentration (samādhi), so its wisdom is inferior and weak; its ability to understand and recognize problems is very poor. The mental consciousness must analyze and reflect on all principles thoroughly, making the reasoning crystal clear and laid out before it; only then can manas easily understand. The mental consciousness must treat it like a stubborn, immature child, patiently and meticulously presenting facts and reasoning, presenting various pieces of evidence, persuading it by every possible means. Only then can it be persuaded, thereby understanding the truth, changing its own views, and then truly and thoroughly eradicating the view of self.

How to persuade manas? This requires the mental consciousness to reflect very carefully: How exactly are the five aggregates illusory? How exactly do they arise and cease? How exactly are they impermanent? How exactly do they change? The word "exactly" encompasses presenting facts and reasoning; one must speak with facts, for manas only acknowledges facts. To present facts, the mental consciousness must reflect deeply and meticulously, analyzing each principle clearly and distinctly; then manas can understand this principle. The entire process of the mental consciousness's reflection and analysis is the process of persuading manas. Because every detail of the mental consciousness's entire reflection process is transmitted to manas; it must understand everything. Every thought of the mental consciousness, any Dharma meaning reflected upon—all mental impressions can transform manas. Therefore, manas is aware of all the content of the reflection. Thus, the process of the mental consciousness's reflection is the process of persuading manas and also the process of transforming it.

15. After manas eradicates the view of self and becomes a Stream-enterer, why is the attachment to self eradicated only at the Arhat stage?

The depth and degree of wisdom in manas eradicating the view of self are divided into different levels. It is like learning to cook and becoming a chef; one still needs continuous practical operation to master the techniques, then becoming a first-level chef, second-level chef, and finally a master chef. Manas eradicating the view of self is like a student just entering school; after several years of study, one can graduate. Of course, this does not exclude outstanding individuals becoming accelerated students—that is, among Buddhist practitioners, those with special good roots may realize fruits ranging from Once-returner to Non-returner to Arhat.

The degree of understanding of the mental consciousness and manas regarding the principle of the non-self of the five aggregates differs; their insight differs, so the fruit realized differs. After attaining Stream-entry, one needs to continuously deepen the contemplation of the suffering, emptiness, impermanence, and non-self nature of the five aggregates and eighteen elements. Recognition deepens continuously; concepts are reversed more and more thoroughly; the wisdom of non-self becomes deeper and deeper; the attachment to self becomes lighter and lighter. Finally, when the understanding of the Hinayana principle of non-self reaches the ultimate, the attachment to self is exhausted. Then various wisdoms arise; one gains the ability to transcend the three realms, liberate from birth and death, and enter the remainderless nirvāṇa. To what degree wisdom is realized, to that degree afflictions are eradicated; to what degree the attachment to self is reduced, to that degree the fruit is attained.

For example, when the World-Honored One saw the morning star at midnight and suddenly awakened, it was eradicating the last trace of ignorance, attaining the greatest and most ultimate wisdom. Thus, he instantly became a Buddha, without needing to wait for anything further, without needing to cultivate anything more, because ignorance was already exhausted; there was no Dharma left to cultivate.

As for a Stream-enterer, the view of self is not eradicated thoroughly; fundamental ignorance is still deep; manas's wisdom of non-self is still shallow. When continuing to observe and practice, the recognition of the non-self of the five aggregates becomes increasingly profound; wisdom becomes deeper and more penetrating; ignorance becomes lighter and lighter. This is all the result of step-by-step practice. When wisdom reaches the ultimate, there is no further need for cultivation; simultaneously, ignorance and afflictions are completely eradicated, and the fruit of Arhatship, the stage of no-more-learning (aśaikṣa), is attained.