Chapter Five: What Truly Constitutes Severing the View of Self

Section One: The Manas and Consciousness Severing the View of Self Simultaneously (1)

I. Severing the View of Self Requires the Manas to Sever It

Severing the view of self means severing the afflictions and delusions of erroneous views and knowledge, that is, eliminating incorrect knowledge and views, which is the delusion of views. It primarily involves the erroneous knowledge and views of the sixth and seventh consciousnesses. The delusion of thought refers to the afflictions of thought and concepts severed during the cultivation of the path, namely the afflictions and delusions such as greed, hatred, ignorance, and arrogance. The delusion of views is severed upon attaining the first fruition (Srotāpanna), while the delusion of thought is severed during the third (Anāgāmin) and fourth fruitions (Arhat). This means it can only begin to be severed after attaining the first dhyāna. Eliminating greed and hatred characterizes the third fruition practitioner, while eradicating the fundamental ignorance and attachment to self characterizes the fourth fruition practitioner. Therefore, the view of self held by the manas is also part of the delusion of views, belonging to the afflictions of erroneous knowledge and views, and should be severed during the initial path of seeing. The afflictions of thought delusion of the manas should be subdued during the second fruition (Sakadagamin), begin to be severed during the third fruition, and completely severed by the fourth fruition practitioner, equivalent to the eighth ground Bodhisattva.

Attaining the first fruition and severing the view of self must include the manas severing its view of self, and primarily involves the manas severing it. If the manas did not need to sever the view of self, attaining the first fruition would be very easy; the consciousness mind could simply ponder and sever it. However, reality proves it is not easy; many people study the Āgama sūtras for a lifetime without attaining the first fruition. In fact, many people's consciousness minds understand that all dharmas are illusory, like a dream, illusion, bubble, or shadow, yet they still cannot sever the view of self and become first fruition practitioners.

The view of self held by the consciousness mind is relatively easy to sever because of its strong wisdom; upon hearing the Dharma, it can contemplate and observe, easily dismantling the view of self and ignorance. However, influenced by the manas's view of self, the view of self reappears constantly. Severing the view of self at the level of the manas is more difficult because the manas's view of self and ignorance are deeply ingrained, and the manas's wisdom is weak, unable to quickly comprehend the Dharma meanings it encounters. It must rely on profound meditative concentration (dhyāna) and the influencing power of the consciousness mind, requiring the consciousness to provide information and data for its reference. Only then can the manas contemplate and investigate the principle of non-self, thereby confirming non-self and severing the view of self.

II. The Three Fetters Belong to the Manas, Thus Requiring the Manas to Sever the View of Self

Severing the view of self simultaneously severs the three fetters: the view of self (satkāya-dṛṣṭi), attachment to wrong views (dṛṣṭi-parāmarśa), and doubt (vicikitsā). Severing these three fetters guarantees never falling into the three lower realms in future lives. If merely the consciousness severing the view of self were sufficient, could the consciousness sever the three fetters? Are the three fetters binding the consciousness or the manas, or both? Is the severing of the bonds of birth and death determined by the consciousness? Can the consciousness take charge of the great matter of birth and death? Are the bonds accumulated since beginningless time tied to the manas or the consciousness? Can the consciousness sever them? Can the consciousness take charge of severing the three fetters?

The bonds of birth and death since beginningless time primarily refer to the knots of the manas. The three fetters mainly bind the manas because the manas continues life after life without perishing, corresponding to karmic forces and revolving within the six realms according to karma. The consciousness exists only for one lifetime and cannot determine the birth of the next five aggregates (skandhas) body. The consciousness cannot even cause the five aggregates body to change slightly; it cannot exert the slightest control over the six dusts (sense objects). It cannot even make a foot lift. It can tell itself that the glass walkway is safe and to walk forward, but the leg simply won't lift. How then could the consciousness take charge of severing the bonds of birth and death accumulated since beginningless time?

The manas seeks to be in charge regarding any phenomenon. It is impossible for it not to take charge on such a crucial matter since beginningless time as severing the view of self. If the manas does not take charge, it is a false severing of the view of self, not a true one. Anything that is only a superficial assertion by the consciousness, with the manas not asserting but merely reluctantly complying, is false, like acting. 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 true crying and false crying; laughing has true laughing and false laughing; fear has true fear and false fear; caring for others has true caring and false caring; anger has true anger and false anger; hatred has true hatred and false hatred, and so on. Because worldly people's speech and actions have both true and false aspects, they interact with mutual suspicion and caution, needing to ascertain each other's true thoughts and intentions, not daring to trust easily. Consequently, worldly people find interacting with others mentally exhausting. With the slightest carelessness, they are deceived and manipulated. This is how the deceit and scheming among people arise.

III. The Difference Between True and False Severing of the View of Self

In the cultivation and realization of the Buddha Dharma, there is similarly a distinction between true cultivation/realization and false cultivation/realization. Severing the view of self is divided into true severing and false severing; realizing the mind (明心) is divided into true realization and false realization. Truth and falsehood fill both secular life and Buddhist practice, making it difficult to distinguish. Whatever is false is superficial to the consciousness; it can be said to be pretended, artificial. Whatever is true corresponds deeply with the manas; it is endorsed by the manas, emanates from the depths of the heart, is sincere, unfeigned, trustworthy, honest, and without deceit.

If severing the view of self is only done by the consciousness while the manas does not sever it, then the manas has not severed the three fetters and cannot guarantee not falling into the three lower realms. Whether one falls into the three lower realms is determined by karmic seeds and karmic forces, with which the manas corresponds. If the manas has not severed the three fetters, the karmic seeds remain unchanged. At life's end, due to the pull of karma, one must fall into the three lower realms; there is no alternative. The consciousness mind has no way to prevent this because it cannot take charge, is subject to cessation, and after cessation, it certainly cannot take charge. Therefore, cultivating only the consciousness is utterly useless. Only the consciousness severing the view of self cannot solve the problems of birth and death or prevent falling into the three lower realms.

To consider a step back: even if the consciousness could decide not to fall into the three lower realms, at the time of death, the consciousness extinguishes first, leaving only the manas and the Tathāgatagarbha (storehouse consciousness). With no consciousness present, but the manas and karma still existing, the consciousness cannot correspond to the karmic seeds and forces. Whether one goes to the three lower realms or not is completely beyond the consciousness's determination; it cannot even determine its own existence or non-existence. How could it determine not falling into the three lower realms? Observing the manas's behavior in the intermediate state (antarābhava) reveals this: the manas in the intermediate state fully corresponds to its own afflictive habits and tendencies, inevitably following their manifestation to seek rebirth.

If the manas has not severed the view of self, after the consciousness extinguishes, the manas corresponds with the karmic seeds and forces and is driven by karma into the three lower realms. If the manas has not severed the view of self or the three fetters at this time, its mental activities still correspond to the three lower realms; the bonds are not broken, and it will inevitably be pulled down into them. If going to hell, it bypasses the intermediate state; the manas and Tathāgatagarbha directly enter the hell body.

IV. Why Must the Manas Sever the View of Self?

The cycle of birth, death, and rebirth in the three lower realms is caused by the ignorance (avidyā) of the manas. If the ignorance of the manas is not eradicated, the chain of twelve links of dependent origination (pratītyasamutpāda) persists. Sentient beings are bound by the ignorance of the manas within the six realms, unable to escape; bound within the three lower realms, also unable to escape. Since beginningless time, due to ignorance, the manas did not know the fundamental true self, did not know the true reality of the Dharma realm, did not know to abide in the fundamental true mind. Consequently, it gave rise to thoughts seeking externally, leading to greed, and thus the five aggregates body falsely undergoes the suffering of birth and death. Due to ignorance, the manas inwardly stirred falsely, and thus the Tathāgatagarbha, complying with the manas, gave birth to the universe, the vessel world, and the five aggregates bodies of sentient beings. The phenomena of the three realms thus appeared. Sentient beings have cycled through birth and death in the three realms for immeasurable kalpas, still not ended, precisely because of the ignorance of the manas, because of the bonds of the manas. Cultivation aims to sever the various bonds and ignorance of the manas so that one is no longer bound by ignorance, freed from the various bonds of birth and death, and attains liberation.

Therefore, severing the view of self must involve severing the manas's view of self. Only after that can one attenuate the afflictions of greed, hatred, and delusion. Subsequently, one can eliminate greed and hatred, and finally, eliminate the manas's attachment to self. If the first fruition does not involve severing the manas's view of self, there will be no attenuation of greed, hatred, and delusion in the second fruition, no elimination of greed and hatred in the third fruition, let alone the complete exhaustion of greed, hatred, delusion, and arrogance in the fourth fruition, and no talk of severing the attachment to self. From this perspective, the manas's view of self is severed during the first fruition, and the attachment to self is severed at the fourth fruition. We should all clearly establish this understanding of the cultivation path.

If the manas has not severed the attachment to self, it cannot cause itself to disappear or perish. Directing the body's activities is the function of the manas. If the consciousness wants to direct the body, it needs the manas's consent, then the manas issues the command; only then can the six consciousnesses move; when the six consciousnesses move, the body can move. If the six consciousnesses do not arise or function, the body cannot move. Because the manas takes the body as itself, since beginningless time it has clung to it without letting go. If the body is not under its own control and mastery, the manas feels it has lost the self, hence experiencing inexplicable fear. Therefore, to sever the view of self, the manas must sever it. The manas severing the view of self is the true severing. Of course, the one who completely and ultimately severs the view of self is the Buddha, the World-Honored One. Even the fourth fruition Arhat with complete liberation (ubhatobhāgavimukta) has not utterly and ultimately severed the view of self.

V. The Process of Consciousness Thinking is the Process of Influencing the Manas

Observing the five aggregates to sever the view of self is not sufficient by merely recognizing in the consciousness mind that the five aggregates are not self; the manas must also acknowledge it. To make the manas acknowledge it, one must have profound meditative concentration (dhyāna) to bring the manas into samādhi for observation and investigation. It is not that the consciousness thinks there is no self, and then there is no self. If the manas has not realized the non-self of the five aggregates, it does not constitute severing the view of self; the root cause of birth and death has not been severed. Only by severing the view of self from this root is it true severing.

The manas's range of mental wandering is very broad; lacking concentration power, its wisdom power is weak and inferior. Its ability to understand and recognize problems is poor, making it difficult to realize the truth. One must cultivate profound meditative concentration so that the manas can focus deeply on considering and investigating; only then can the manas understand and personally realize the Buddha Dharma. Additionally, because the manas's inherent habits are heavy, its views are not easily transformed. Therefore, the consciousness must provide ample information and data to guide the manas in investigating the Dharma meaning; only then is it possible to sever the view of self.

The consciousness must influence and condition the manas through deep and subtle thinking, contemplating: How exactly are the five aggregates illusory? How exactly are they arising and ceasing? How exactly are they impermanent? How exactly are they changing? The words "exactly how" encompass presenting facts and reasoning; one must use facts to speak, for the manas only acknowledges facts. To present facts, the consciousness must guide the manas to contemplate deeply and meticulously. The entire process of the consciousness thinking is the process of influencing and conditioning the manas. When the manas has been sufficiently influenced, it can actively investigate deeply, contemplate and observe day and night without stopping, ultimately directly observing the non-self of the five aggregates, leading to the state of samādhi. Therefore, every mental thought of the consciousness can influence the manas; the process of the consciousness thinking is the process of conditioning the manas.

VI. The Correct Meaning of Severing the View of Self

"I" refers to the seventh consciousness, the manas. It is the manas that takes the form aggregate (rūpa) within the five aggregates as self, takes the feeling aggregate (vedanā) as self, takes the perception aggregate (saṃjñā) as self, takes the formations aggregate (saṃskāra) as self, takes the consciousness aggregate (vijñāna) of the six consciousnesses as self, and also takes itself as self. Therefore, the view of self arises. The six consciousnesses are of dependent nature (paratantra), arising interdependently; they are tools utilized by the manas, the seventh consciousness. It is like the relationship between the head and limbs within the entire five aggregates and the physical body. Since beginningless time, the manas has taken every part of the five aggregates as self, and certainly also took the functions and roles of the eighth consciousness (Ālayavijñāna) as self.

The self-nature of the consciousness is weak, far weaker than the powerful self-nature of the manas, making it relatively easier to sever. Generally speaking, the consciousness, through conditioning on the principle of the non-self of the five aggregates, can understand the principle with a little contemplation. However, the manas's contemplative and observational power is weak, compounded by the profound ignorance accumulated since beginningless time, severely obscuring its wisdom, making it difficult to understand the principle. Thus, the manas's view of self is extremely difficult to sever. From ancient times to the present, those who have truly severed the view of self are exceedingly rare, as rare as phoenix feathers and unicorn horns. Even during the Buddha's time, the proportion of those who attained fruition was not very large. Therefore, it is said that the view of self primarily refers to the manas's view of self. Severing the view of self requires the manas itself, together with the consciousness, to investigate the principle of non-self, to be able to directly observe that the five aggregates are indeed non-self, and for the manas to confirm it. Only then is the view of self truly severed.

If one merely relies on the consciousness like a recorder, reciting texts in the form of reading or reciting articles, without deep and subtle contemplation and observation in samādhi, the manas can never be influenced or understand the principle. This is merely superficial action by the consciousness on the surface of the words; at best, it can lead to an intellectual understanding of the non-self of the five aggregates, making genuine realization very difficult.

Since severing the view of self is the manas's personal realization, is realizing the mind and awakening to the true mind, the eighth consciousness, also the manas's personal realization? The answer is also yes. Because since beginningless time, the manas has always taken the functions of the five aggregates and six consciousnesses as self, and also took the functions of the eighth consciousness as self. It does not know that it itself is nothing, relying on the eighth consciousness on one hand and the five aggregates and six consciousnesses on the other to achieve its so-called illusory functions of self. Only with its own functions can it survive within the three realms.

Therefore, to enable the manas to eradicate ignorance and accomplish the Buddha Way, on one hand, one must chop down the great tree of the five aggregates so that it has nothing to rely on and no longer takes the five aggregates as self; on the other hand, one must establish the eighth consciousness, enabling it to realize the true eighth consciousness, knowing that all dharmas are the doing of the eighth consciousness, not its own functions. Thus, the manas clearly perceives the true reality of the Dharma realm; ignorance is gradually eradicated, attachment to self (ātma-grāha) and attachment to dharmas (dharma-grāha) are gradually severed, and finally, when completely selfless, one becomes the Buddha, the World-Honored One.

VII. How Consciousness Closely Cooperates with the Manas to Sever the View of Self

When severing the view of self, the consciousness must first provide the manas with all the evidence and data. Then, the consciousness should think less, exert less effort, cooperate with the psychological activity needs of the manas, let go and allow the manas to deliberate and consider by itself, letting it verify some facts. If the manas deems the facts insufficient, the evidence inadequate, or the data lacking, then the consciousness contemplates and observes again, collects more data, and gives it to the manas. The manas then deeply deliberates and considers again. In this way, with the consciousness constantly supplementing data and information on the side, the manas can continuously process it, continuously refine its contemplation, and finally arrive at a solid, well-evidenced conclusion. Then, fruition is attained.

If there are many matters requiring handling and the consciousness must come out of samādhi to perceive the six dusts, the manas can still work diligently in the background. Whether walking, standing, sitting, or lying down, it never ceases investigation; it can even work diligently during the night, whether dreaming or not. When the manas truly feels the matter is crucial, it will decide to diligently exert itself, forgetting food and sleep. Because the manas is determined to be diligent, although activities like eating are carried out by the six consciousnesses, they still affect the manas's focused contemplation; it would be distracted by daily trivialities. Thus, it decides to reduce other activities of the five aggregates to ensure it is not distracted. When sleeping, without the consciousness assisting from the side, the manas lacks sufficient data and materials and cannot begin to investigate. Therefore, the manas decides not to sleep, not letting the consciousness extinguish, or it lets the consciousness participate in dreams.

VIII. The Foundation of Observation Practice and Chan Meditation is to Let the Manas Observe Personally

In the investigation of all dharmas, initially, the manas cooperates with the consciousness's analytical thinking, cooperating as the consciousness gathers various data and information. Once the consciousness has gathered relatively sufficient information for the manas to utilize, the consciousness must then cooperate with the manas's deep deliberation, cooperate with the manas's processing and integration work, cooperate with the manas's examination and filtering work, letting the manas expend more mental effort and the consciousness be less active. Then, the investigation work can be completed quickly.

To make the consciousness think less actively and the manas deliberate more, one must cultivate concentration (dhyāna). Only in samādhi can the manas's focused investigation be ensured. Although it cannot completely focus on one thing, being able to focus on a very few dharmas is sufficient. Apart from the Dharma meaning requiring dedicated investigation, other things are only slightly perceived and do not affect its investigation. Therefore, observation practice must be done in samādhi. The consciousness should not engage in emotional or intellectual understanding; instead, it should utilize the manas's deliberative nature more, fully and effectively employing the manas's deliberation to personally realize the non-self of the five aggregates. This is the foundation of observation practice and Chan meditation. Therefore, if the manas does not realize the Dharma, it is impossible to realize the mind and awaken, and equally impossible to sever the view of self. In Chan meditation and observation practice within samādhi, one should use the consciousness's thinking less and the manas's deliberative nature more. This is the fundamental principle of Chan meditation and observation practice.

Without the cooperation and assistance of the consciousness, the manas can still investigate and deliberate on Dharma meanings; it just takes longer, and it's uncertain when it will happen. There is evidence from examples. For instance, pondering a problem at night without resolving it, then falling asleep; after sleeping all night, upon just opening the eyes the next day, inspiration arises in the consciousness, and suddenly the unresolved problem becomes clear. This shows that throughout the night, the manas was working and deliberating. A question left for the manas before sleep is answered upon waking in the morning. Many people have had similar experiences.

Another example: sometimes after contemplating a problem, one might not get an answer immediately and goes to attend to other matters. Superficially, it seems the matter is forgotten, and the consciousness no longer considers it. Then, unexpectedly at some point, an answer suddenly appears in the mind. This is the manas silently deliberating in the background all along, finally deliberating and producing a result. Cultivation means using the manas more; the manas's cultivation is true cultivation, capable of realizing all dharmas and attaining all wisdom.

When the consciousness observes the five aggregates, the observation information is simultaneously transmitted to the manas. The manas may not understand the first time, nor the second time, but over time, it can understand and be influenced, agreeing with the results of the consciousness's observation. This is the result of the manas activating its own unique deliberative and judgmental nature. If one has meditative concentration, the manas can also deliberate based on the line of thought from the consciousness's observation and contemplation, either deliberating by itself or together with the consciousness. The more profoundly the consciousness influences it, the more the manas can deliberate independently, thereby cooperating with the consciousness to sever the view of self and attain fruition together.

IX. Consciousness and Manas Must Cooperate Closely to Sever the View of Self

When deeply immersed in contemplative observation, it involves the manas's deep contemplation behavior. For example, when pacing back and forth thinking, there is the consciousness's thinking, but even more so the manas's deliberation and consideration. Within this, if the consciousness's power is strong, the manas's power is weak; if the consciousness uses less mental effort, the manas's power is strong, and solving problems is more forceful. The way the consciousness and manas communicate is generally through self-questioning and self-answering. Regardless of who asks or answers, ultimately, the manas must approve and agree; the manas makes the final decision and choice before the matter is resolved. Observing the five aggregates, investigating the huatou (critical phrase), Chan meditation, and investigation all follow the same principle as self-questioning and self-answering; they are all relationships of close cooperation between the two consciousnesses.

When the consciousness exists, the two consciousnesses have never been separated for an instant. What the consciousness thinks and contemplates is always directed by the manas; it has never operated independently of the manas's control and cooperation. There has never been a situation where the consciousness thinks alone without the manas participating. If the manas does not participate, the consciousness extinguishes and ceases to exist; the consciousness cannot operate independently of the manas. Yet, when the consciousness does not exist or think, the manas can still work alone; it never rests, constantly engaging in conceptual proliferation (parikalpita), always deliberating and being in charge everywhere. Even during sleep, coma, or around the time of death, the manas is never idle.

Therefore, if the two consciousnesses do not have a close cooperative relationship, it is impossible to break through in realization (破参) or awaken; it is impossible to sever the view of self. Without the participation of the consciousness, there is no data or information; one does not know the detailed circumstances, and the evidence is insufficient. If the manas does not participate in deliberation, the result is having questions without answers; then there is no answer, no result. The matter remains as an unresolved question stored in the manas's mind, waiting for the manas to slowly resolve it, which is uncertain when it will happen.

X. Using Self-Suggestion to Influence the Manas

When using self-suggestion to observe the Buddha Dharma, the consciousness should often suggest to the manas that the five aggregates are illusory, all dharmas are illusory. After a certain period, the manas will develop a sense of doubt (疑情), actively seek verification, and have the opportunity to sever the view of self, thereby unleashing its potential and transforming itself. This suggestion is similar to self-hypnosis, adjusting oneself to a relatively quiet and calm state, a state where one can hear the inner voice. At this point, self-suggestion becomes possible.

Slowly and rhythmically articulate the content about severing the view of self mentioned above, guiding the manas to accept it. Give the manas a certain buffer time to receive the information, organize its thoughts, and consider the Dharma meaning within the information. This requires a certain amount of time and a specific environmental setting, meaning letting the manas not focus on other issues but only on the guided content. The inner mind should be calm, stable, peaceful, and able to fully accept the guidance of the consciousness. If the consciousness can guide to a certain point, and the manas can contemplate to that point, then the manas is relatively obedient and has been preliminarily influenced, just not yet finally successful. The key lies in whether the consciousness can observe the manas's reactions, whether it has experience in guidance, and whether it truly understands the principle of non-self. Such guided hypnosis can be conducted repeatedly multiple times in appropriate times and settings. As long as the consciousness is proficient in theory, can observe the manas, can guide the manas, and can maintain a steady and calm state, over time, the manas will inevitably sever the view of self.