Chapter Two   The Two Views of Self

Section One   The Definition of the View of Self in the Treatises

I. The View of Self as Described in the *Yogācārabhūmi-śāstra*

Original Text: Satkāya-dṛṣṭi (View of Self) is the mental superimposition upon the five grasping aggregates (pañcopa dāna skandha), perceiving them as 'I' and 'mine'. This is called satkāya-dṛṣṭi. It is further of two kinds: one innate (sahaja), and one arisen from discrimination (parikalpita).

Explanation: The *Yogācārabhūmi-śāstra* defines the view of self as follows: The view of self is the mental clinging towards the five grasping aggregates, increasing attachment to the self, regarding the five grasping aggregates as 'I' and 'mine'; this is called the view of self. The view of self includes two kinds: one is the innate view of self, which accompanies the entire process of life. It exists from the very beginning of life, without requiring the influence of the external environment or erroneous teachings by the consciousness; this refers to the view of self of the manas (the seventh consciousness). The manas has accompanied sentient beings for countless eons; its view of self is deep-rooted, extremely difficult to eradicate, clinging to 'I' and 'mine', and hard to relinquish. The second kind of view of self arises from discriminating the objects of the six dusts (sense objects); this refers to the view of self of the mental consciousness (the sixth consciousness), which regards the five grasping aggregates as 'I' and 'mine'. This kind of view of self is easy to eradicate; one only needs to hear the teachings on the Four Noble Truths of suffering, its origin, cessation, and the path, contemplate them, understand their meaning, and the discriminative view of self will be severed.

However, since the mental consciousness cannot control the five-aggregate body and must obey the regulation of the manas, the controlling consciousness, if the manas clings to the five aggregates and creates karmic actions, the mental consciousness has no choice but to follow along in clinging. When the mental consciousness is strong, it can suppress the 'I' of the manas somewhat, preventing it from running rampant. When the mental consciousness is weak, the manas cannot receive information and control from the mental consciousness, and the nature of 'I' will run rampant, leading to unrestrained creation of unwholesome karma; drifting along with unwholesome karma then becomes inevitable. Therefore, if the manas does not sever the view of self, ultimately one will not achieve success in Buddhist practice and will still cling to the five aggregates as 'I' and 'mine'.

II. The View of Self as Described in the *Mahāyāna-śata-śāstra-ṭīkā*

Original Text from Volume Two: Furthermore, the various views of self are briefly of two kinds: one innate (sahaja), and one discriminative (parikalpita). The innate view of self, due to the power of internal causes since beginningless time, is always associated with the body, does not depend on erroneous teachings or erroneous discrimination, arises spontaneously, and is therefore called innate.

Explanation: The view of self is broadly of two kinds: one is the innate view of self, and the other is the discriminative view of self. The innate view of self is due to the power of the manas's own ignorance since beginningless time; it follows the five-aggregate body life after life without separation, without needing erroneous teachings from the mental consciousness or being tainted by erroneous discrimination by the mental consciousness; the manas itself can spontaneously give rise to the view of self, recognizing the five-aggregate body as 'I' and 'mine'. Therefore, it is called the innate view of self. It is the view of self that the manas possesses inherently with the birth of the five-aggregate body; it even exists in the womb, regarding the embryo as 'I' and 'mine'.

Original Text: This is further of two kinds. The first is continuous, existing in the seventh consciousness, taking the eighth consciousness as its object, giving rise to its own mental image, which is then grasped as 'I'; this is called the view of self. The second is intermittent, existing in the sixth consciousness, taking the five grasping aggregates as its object, either collectively or individually, giving rise to its own mental image, which is then grasped as 'I'; this is called the view of self. These two kinds of innate view of self are subtle and difficult to sever. Only through repeatedly cultivating the superior contemplation of non-self can they be eliminated.

Explanation: The innate view of self is further divided into two kinds. The first kind continues life after life without interruption, having never ceased in the past and not ceasing in the future unless the innate view of self is truly severed; this is the view of self of the seventh consciousness (manas). The seventh consciousness takes the seeing aspect (dṛṣṭi) of the eighth consciousness (ālaya-vijñāna) as its object, regards everything perceived by the eighth consciousness as perceived by itself, clings to all perceived dharmas as 'I' and 'mine', and this is called the view of self.

The second kind is intermittent. When the sixth consciousness takes the five grasping aggregates as its object, the seventh consciousness either regards the collective appearance of the five grasping aggregates grasped by the sixth consciousness as 'I' and 'mine', or regards the individual appearances of the five grasping aggregates grasped by the sixth consciousness as 'I' and 'mine'. It thus clings to the functional activity of the sixth consciousness as 'I' and 'mine'; this is the view of self. These two kinds of innate view of self are extremely subtle and very difficult to eradicate. Only through prolonged and uninterrupted cultivation of the superior contemplation of non-self can they be eliminated.

This view of self arises because the manas, due to ignorance since beginningless time, regards all dharmas produced and sustained by the eighth consciousness as 'I' and 'mine', thereby giving rise to clinging to all dharmas; this is called the parikalpita-vijñāna (the consciousness of imaginary nature). The manas has never known the true reality of the Dharma realm, never known that all dharmas originate from the eighth consciousness and belong to the eighth consciousness. Therefore, this is called inverted view, erroneous grasping. The view of self of the manas is generally called the view of dharmic self (dharma-ātma-dṛṣṭi), appropriating all dharmas as one's own. Within this, the manas also regards the five aggregates produced and sustained by the eighth consciousness as 'I' and 'mine'; this is inverted wrong view and erroneous view, called the view of the self of the five aggregates (pañcaskandha-ātma-dṛṣṭi). Because there is the view of self, there is the clinging to self (ātma-grāha). This view of self can only be eradicated through studying and practicing the Four Noble Truths of suffering, its origin, cessation, and the path. After eradicating it, the manas's clinging to the five-aggregate body can gradually lessen and disappear. When the clinging to self is completely severed, one will transcend the three realms and attain liberation.

Why does the manas's view of self have interruptions? Because the mental consciousness is intermittent. When the mental consciousness ceases, the manas cannot grasp the seeing aspect of the mental consciousness as its own view, cannot regard the seeing of the mental consciousness as its own seeing; this part of the manas's view of self ceases. When the mental consciousness arises again and can perceive the five aggregates, this part of the manas's view of self reappears.

Original Text: The discriminative view of self arises due to the power of external conditions in the present life; it is not innate to the body. It requires erroneous teachings and erroneous discrimination to arise, and is therefore called discriminative. This is also of two kinds. The first arises by taking the characteristics of the aggregates taught by erroneous doctrines as its object, giving rise to one's own mental image, which is then discriminated as 'I'; this is called the view of self. The second arises by taking the characteristic of 'I' taught by erroneous doctrines as its object, giving rise to one's own mental image of 'I', which is then discriminated as 'I'; this is called the view of self. These are the two kinds of discriminative view of self.

Explanation: The second kind of view of self is the discriminative view of self of the mental consciousness. This view of self arises after birth due to the influence of the living environment; it is not born together with the five-aggregate body, does not accompany the five-aggregate body from birth. It arises only after being tainted by others' erroneous teachings and erroneous influences, giving rise to incorrect discrimination; therefore, it is called the discriminative view of self of the mental consciousness. The view of self of the mental consciousness then taints the manas, increasing the manas's view of self and clinging to self.

The discriminative view of self is also divided into two kinds. The first kind arises by taking as its object others' incorrect teachings about the five aggregates, such as saying this is the aggregate of form, this is the aggregate of feeling, perception, mental formations, and consciousness. Afterwards, one gives rise to one's own appearance of the five aggregates and, through discrimination, considers the five aggregates to be 'I'; this is called the view of self of the mental consciousness. The second kind arises by taking as its object the characteristic of 'I' taught by erroneous doctrines and influences, giving rise to one's own characteristic of 'I', such as considering this to be my bodily form, my feeling, my cognition, these are my thoughts and ideas, this is my decision, these are my words and actions. The mental consciousness discriminates these appearances as 'I'; this is called the view of self of the mental consciousness. These are the two kinds of discriminative view of self of the mental consciousness.

III. The View of Self as Described in the Āgamas

Regarding the functional activity of the six consciousnesses as one's own functional activity is the view of self. Grasping the seeing of the six consciousnesses as one's own seeing is the view of self. Regarding the information obtained by the six consciousnesses at the six sense bases as discriminated by oneself is the view of self. Regarding the feelings experienced by the six consciousnesses at the six sense bases as one's own feelings is the view of self. Regarding the thoughts and ideas of the six consciousnesses towards the six dusts as one's own is the view of self. Regarding the bodily, verbal, and mental actions created by the six consciousnesses as created by oneself is the view of self. Who is this 'I'? It is only the manas.

The view of self spoken of by the Buddha in the Āgamas refers to the view of the manas. Severing the view of self means causing the manas to sever the view of self. So, did the Buddha mention the manas in the Āgamas? Certainly, he pointed to it everywhere. The essence of the manas's view of self is actually the view of dharmic self (dharma-ātma-dṛṣṭi), regarding all dharmas as 'I' and 'mine', not knowing they all belong to the eighth consciousness. Within this, there is the manas's view of the self of the five aggregates, which is regarding the five aggregates as 'I' and 'mine'.

The manas has clinging to a personal self (pudgala-ātma-grāha) and clinging to a dharmic self (dharma-ātma-grāha); correspondingly, there is the view of a personal self (pudgala-ātma-dṛṣṭi) and the view of a dharmic self (dharma-ātma-dṛṣṭi). Actually, the view of dharmic self includes the view of the self of the five aggregates. The manas only has the view of dharmic self, regarding all dharmas as 'I' and 'mine'. When the view of dharmic self and clinging to dharmic self are completely severed, ignorance is completely eradicated, and one becomes a Buddha. The entire practice of Buddhism is simply this matter, yet it takes three great asamkhyeya kalpas (incalculably long periods). If one can resolve fiercely, leaving nothing to be severed, cutting off everything that should be cut off, then three great asamkhyeya kalpas would not be necessary, and suffering would be vastly reduced.

The manas has the view of self due to its own ignorance. Studying and practicing Buddhism is precisely to dispel this ignorance of the manas, to make it know that no dharmas are 'mine', that all belong to the eighth consciousness, including the five aggregates and the eighteen elements (dhātus). In this way, the manas will gradually sever the clinging to a personal self and clinging to a dharmic self; when ignorance is completely eradicated, the Buddha Way is accomplished.

The ignorance of sentient beings is entirely the ignorance of the manas. The ignorance of the six consciousnesses arises from the ignorance of the manas and is tainted by the ignorance of the manas. When the manas is without ignorance, there is no view of self or clinging to self, nor view of dharmic self or clinging to dharmic self. The entire small, illusory 'I' is the manas, corresponding to the great, true 'I', the eighth consciousness. These two, combined, manifest all dharmas of the world. One is willful and possesses self-nature, the other is compliant and selfless. Cultivation is the cultivation of the manas; there is nothing else to cultivate. All dharmas serve it. Understanding this principle, one will understand the origin and development of all dharmas in the world, understand why the Buddha Way is practiced and how to practice it; the mind will then be clear and bright, without obstruction.

If anyone has a resolute mind, they can form a 'dare-to-die squad' (resolute practitioners), mutually supervising and cooperating, to let all 'I' die. What use is the 'I'? It is the root of birth and death. With an 'I', one cannot attain great freedom, cannot attain great liberation. The entire process of Buddhist realization is also the process of seeing through and letting go. Seeing through is already extremely difficult; letting go is even more difficult. Letting go of everything completely, one becomes a Buddha.