Eleven: The Bottleneck in Severing the View of Self

Whenever there is time in the evening, observe the figures and scenery on the television screen, contemplating how the activities of the five aggregates of various people manifest. Consider whether they arise from the convergence of various causes and conditions, how they are impermanent, illusory, and insubstantial, how they lack inherent nature, and how they lack self-nature. Continuously ponder deeply and meticulously: How do the figures and scenery on the screen appear?

After identifying all the various causes and conditions, fix the mind and contemplate: if any single condition is missing, these figures and scenery cannot appear, and there can be no activities of the five aggregates. The five aggregates depend on various conditions to exist; if one condition ceases, the five aggregates cease. Thus, how utterly unreliable and unreal the five aggregates are. Contemplation must be deep and meticulous, involving less analysis but deeper immersion and more experiential understanding. Once all the various causal data are gathered, hand them over to manas (the seventh consciousness, the thinking mind) for recognition and verification. The remaining work is almost entirely manas's responsibility, to be done by manas. Simply hang onto this content quietly and deeply; one day, it will suddenly become clear, and simultaneously, one will be able to recognize that both one's own and others' activities of the five aggregates are similarly illusory and insubstantial, lacking autonomy, and are not the true self.

Some people fall short only in manas's recognition. The doctrinal principles are already clear in the conscious mind (the sixth consciousness); this is not too difficult. The difficulty lies in manas's recognition. Due to a lack of meditative concentration (dhyāna), manas does not contemplate deeply. All thoughts and concepts float on the surface of consciousness without penetrating manas, so manas cannot recognize them, and the mind lacks conviction in the principle of non-self. This is the bottleneck in severing the view of self, and one should find ways to break through it. The reasons for insufficient concentration power are: first, lack of time to cultivate concentration; second, insufficient merit (puṇya); third, incomplete observance of precepts (śīla); fourth, failure to recognize the suffering of saṃsāra, lack of renunciation mind, and failure to generate the bodhicitta (mind of enlightenment). There are also some other minor reasons; find them out yourself and overcome them one by one. Then, severing the view of self will be accomplished, and there will be even greater merits to complete.

Twelve: How to Contemplate the Feeling, Perception, Mental Formations, and Consciousness Aggregates as Non-Self?

Contemplate how the feeling aggregate (vedanā) is ultimately impermanent, subject to arising and cessation, and changing. How is it ultimately suffering and empty? Why is it not the self? How is it ultimately illusory, false, and empty? Why is that which arises, ceases, and changes suffering? Why is that which is suffering not the self? There must be such a series of contemplation processes. Only with sufficient correct knowledge and view can manas be effectively influenced. When manas comprehends through contemplation in deep concentration, it can overturn manas's deeply ingrained view of self.

Without the process of contemplation and observation, relying solely on the conscious mind's understanding, manas remains uninfluenced, unable to resolve doubts and generate faith, and unable to comprehend the principle. Only when manas personally contemplates, investigates, and realizes in meditation (dhyāna), and only what is personally seen and realized can resolve doubts, generate faith, and confirm that feeling, perception, mental formations, and consciousness are non-self. If, without seeing it firsthand, one forces it (manas) to acknowledge a certain principle and thus change itself, it will not work. Therefore, it must personally witness and realize it.

After completing the contemplation of the feeling aggregate, proceed to contemplate the perception aggregate (saṃjñā). Consider what the perception aggregate is, in what aspects its functions are manifested, what the characteristics of perception are. After understanding this, contemplate deeply and meticulously: how perception arises, ceases, and changes; how it is ultimately impermanent; how it is empty; how it is suffering; why the perception aggregate, which is suffering, empty, and impermanent, is ultimately not the self. Through such a series of deep contemplation and organization, not only does the conscious mind itself understand and personally realize that perception is neither self nor different from self, but it also enables manas to presently contemplate and discern: perception truly is arising, ceasing, changing, impermanent, and non-self. Such discernment is very powerful; deep within, one can identify with this principle, and the grasping mind towards perception relaxes.

Next, contemplate the mental formations aggregate (saṃskāra). Calm the mind, eliminate distracting thoughts, and contemplate what the mental formations aggregate is, what it encompasses, and what its characteristics are. After understanding this, contemplate deeply and meticulously: how mental formations arise, how they accumulate, how they cease, how they arise, cease, and change, how they lack autonomy; how mental formations are empty, how they are suffering, why they are not the self, nor belong to the self. Observe repeatedly from multiple angles, letting a series of facts manifest in the mind, so that the conscious mind cannot help but admit that mental formations are indeed impermanent and non-self—this is intellectual conviction. Furthermore, manas also cannot help but recognize that mental formations are suffering, empty, impermanent, and non-self—this is conviction at the essence level. After achieving conviction in both intellect and essence, the mental formations of the seven consciousnesses can undergo a fundamental transformation, and from then on, peace prevails. The contemplation of the consciousness aggregate (vijñāna) and the form aggregate (rūpa) should also be done in this manner.

The five aggregates should be contemplated one by one in this way, and the eighteen elements (dhātus) should also be contemplated thoroughly, one element after another. To contemplate thoroughly, a certain level of concentration power is necessary; without it, it cannot be done. Contemplation in deep concentration is profound and meticulous; slowly and carefully, it can penetrate manas. The deeper, more meticulous, and slower it is, the easier it is for manas to resonate. Moreover, manas itself must generate deep and meticulous contemplation to be touched and realize something; only with genuine cognition can old views be changed, leading to a significant transformation in mental formations. Manas has weaker wisdom regarding dharmas it is unfamiliar with; initially, it needs the conscious mind to assist in contemplation. Once manas develops doubt and interest in the Dharma, it will delve into investigation, thereby realizing non-self.

Thirteen: Only Deep and Meticulous Contemplation Can Truly Sever the View of Self

When contemplating the illusoriness of the five aggregates, the conscious mind can generally recognize roughly that the five aggregates are not the self. However, without deep and meticulous contemplation, one cannot thoroughly understand the reasons behind it, and manas cannot participate or contemplate together. Therefore, manas cannot comprehend the true meaning within, and naturally cannot accept the principle that the five aggregates are not the self. Consequently, the mind remains as before, unshaken, and mental formations do not change; thus, the view of self is not truly severed.

One should cultivate deep concentration and continue deeper and more meticulous contemplation and reflection within it, thoroughly contemplating the principles involved. The evidence for non-self must be ample until the wisdom of samādhi (deep meditative absorption) arises. Only then can manas's original views be overturned, and deep within, one can profoundly affirm the non-self nature of the five aggregates, ultimately severing the view of self. Without deep and meticulous contemplation, or if contemplation is not deep and detailed, manas cannot truly comprehend the principle and realize it, body and mind cannot be touched, mental formations cannot be overturned, and manas will still habitually regard the five-aggregate body as self.

During contemplation, if the conscious mind perceives the body as merely a tool utilized by itself, not the true self, the next step is to introspect further: the conscious mind itself is also a tool used by manas, and manas constantly clings to its tool, the five-aggregate body. Further contemplate that the seven consciousnesses are also tools, none being the true self. No longer regard consciousness or the seven consciousnesses as self. In this way, the view that the form body and the conscious mind are self can be broken. When manas deeply affirms this point, the view is completely overturned, and the view of self is fully severed.

Among the five aggregates, the view that consciousness is self is the hardest to sever. The view that the various functions of consciousness are real is deeply ingrained and the most difficult to eliminate. One should contemplate deeply, carefully reflecting that the various functions, roles, and intrinsic nature of consciousness are not the self; contemplate that all types of awareness are illusory dharmas, not the self; all feelings, thoughts, mental formations, and all discerning functions must be carefully and deeply contemplated to have hope of severing the view of self.

In the contemplation to sever the view of self, for some people, it may not be necessary to cover every single aspect exhaustively. As long as one point is broken through, like opening a floodgate, the entire five aggregates and eighteen elements can be thoroughly penetrated, and non-self is realized. Breaking through one point can drive the rest. Which point this is varies from person to person; everyone's weak points differ, the focus areas differ, and the breakthrough points differ, depending on one's own causes and conditions.

Fourteen: Realizing the Fruit of Severing the View of Self is Like the Principle of "Seeing is Believing, Hearing is Doubting"

The Buddha everywhere reveals to us a truth: all dharmas are entirely empty and quiescent. What does this mean? It means all dharmas exist due to the convergence of various causes and conditions; originally, they have no self-nature and are not truly existent dharmas; therefore, they are said to be empty and quiescent. From another perspective, all dharmas are manifested by the Tathāgatagarbha (Buddha-nature), directed by the Tathāgatagarbha; they are the shadows of the Tathāgatagarbha, whose essence is the Tathāgatagarbha. There are no dharmas; therefore, it is said all dharmas are entirely empty and quiescent. The emptiness of the Hinayana and the emptiness (śūnyatā) of the Mahayana both point to this truth and reality.

The sense faculties are like illusions; sense objects are like dreams. To contemplate these dharmas requires relatively deep meditative concentration. In various states, in the contact of the six sense faculties with the six sense objects, experience the illusory, insubstantial, non-autonomous, and selfless nature of the faculties and objects. Concentration and wisdom must be combined, fully integrated. Carefully contemplate: in seeing forms with the eye, how the eye faculty lacks autonomy, how the form object is illusory, like a shadow; in hearing sounds with the ear, how the sound object is like a dream, how the ear faculty is like an illusion, how it arises and ceases, how auditory perception functions. When contemplation is done well, one can realize the emptiness and illusoriness of the five aggregates, their quiescence and non-arising.

For the contemplation of these dharmas, preliminary understanding is not equivalent to realization. Understanding is relatively easier; after the conscious mind reflects for a while, it feels it understands. But this is not realization. Realization requires meditative concentration, profound contemplation, conclusive evidence, and penetration to the deep mind, manas. Only when manas accepts it can it be called realizing the fruit (attaining the result). What the conscious mind understands belongs to knowledge; without evidence or insufficient evidence, it is not realization. It must undergo deep and meticulous contemplation; only when manas truly accepts that principle deep within can it be considered realizing the fruit.

At that time, because one has truly realized and accepted the non-self nature of the five aggregates and the illusoriness of the six sense faculties, mental formations change, and the view towards all things transforms. When one truly believes oneself to be illusory, the mind will inevitably change; it cannot remain the same as before. Understanding by the conscious mind without realization means the mind does not know that the five aggregates are indeed non-self; self-perception does not change; the view of the five aggregates remains theoretical; mental formations remain as before; afflictions (kleśa) remain as heavy as ever; the three fetters (trīṇi saṃyojanāni) cannot be severed; and the three evil destinies (apāya) cannot be avoided. This is the same as the worldly principle of "seeing is believing, hearing is doubting." Hearing what others say is equivalent to the conscious mind's understanding, which is unverified; one's mind still lacks conviction and dares not take it seriously. Afterwards, when one sees it for oneself, one truly knows and will say: "Ah! So it is like this!" Then, regarding people and matters, one knows how to handle them appropriately.

Seeing with the eyes is equivalent to manas's realization; hearing with the ears is equivalent to the conscious mind's understanding. These are two entirely different levels. The conscious mind's understanding is heard from others; manas's realization is seeing with one's own eyes; it is direct perception (pratyakṣa), truly seen. Understanding is equivalent to hearsay, which differs greatly from actual firsthand seeing. For example, hearing about what a certain person is like gives rise to a view or impression in the mind. But upon meeting and observing, one realizes it is like this, not entirely matching the impression in the mind. The feeling and impression upon meeting are more authentic and credible, and only then can one adopt an appropriate attitude towards that person. After understanding and observing truthfully, one's views, opinions, thoughts, actions, and creations differ from when one merely heard about it.

Therefore, we must diligently study and contemplate, penetrating deep into the mind, truly and genuinely contemplating that the sense faculties are like illusions and the five aggregates are non-self. During contemplation, observe and reflect consciously; when meditative concentration arises, manas also observes and considers. Let manas contemplate within concentration, directly perceiving the veracity of this principle, and the view of self will be severed. If manas does not contemplate, it will not accept the principles contemplated by the conscious mind, rendering it useless. To enable manas to realize quickly, the evidence must be conclusive, striving to reach the level of direct observation. There are still many procedures within contemplation, many paths to walk, many dharmas to cultivate, requiring continuous accumulation of various provisions and resources for the path. One needs to continuously accumulate merit provisions (puṇya-saṃbhāra), as well as precepts (śīla), patience (kṣānti), concentration (dhyāna), and wisdom (prajñā), constantly perfecting the conditions of the six pāramitās (perfections).

Fifteen: How to Contemplate the Emptiness of the Grasper and the Grasped to Sever the View of Self

The grasper is the five aggregates and the seven consciousnesses; the grasped is the six sense objects and all dharmas. Observing the emptiness of grasper and grasped requires relatively good concentration power for contemplation and reflection. The prerequisite is, first, sufficient meditative concentration must be present. Second, one must have a rough understanding of the principle of the illusoriness of the five aggregates. Then, following the understood content, contemplate and reflect step by step, contemplating the illusoriness of the grasper, the seven consciousnesses, clearly and thoroughly. The mind must recognize the illusory and non-self nature of the six consciousnesses. Thoroughly observe the grasped, the six sense objects and all dharmas, including the worldly dharmas of the five aggregates; contemplate their illusory, arising-and-ceasing, changing, and insubstantial nature.

The illusoriness of the six sense objects is easy to contemplate. In the Saṃyuktāgama Sūtra, the World-Honored One taught how to contemplate the illusoriness of the six sense objects. While reading, reflect on how the six sense objects are illusory, contemplating them point by point. Contemplate and reflect along with the text; when reflection penetrates thoroughly, one can accept those principles. Without reflection and contemplation, the conscious mind's shallow knowledge of those principles is useless. Of course, this refers to the simultaneous contemplation of the conscious mind and manas in deep meditative concentration, or ultimately manas's solitary contemplation. When contemplation succeeds, the mind will say: "Oh, so it is like this!" This is manas confirming it.

Contemplation always involves a process. In the end, the mind says: "So it's like this!" At this point, one truly knows; this is manas's acceptance. Otherwise, it is merely the shallow knowledge of the conscious mind, which is often not very useful. Many people can articulate the principles, but in reality, their minds do not accept them because manas does not understand these principles. For manas to understand and personally realize, it relies on: 1) The conscious mind's transmission and influence; the conscious mind's process of contemplating these dharmas subtly influences manas; every dharma contemplated is transmitted to manas, who becomes aware of this content and conducts its own contemplation, thereby understanding the principle. 2) Manas personally contemplating and reflecting on the principle of non-self in deep concentration, with samādhi present, thereby personally realizing it.

Sixteen: Influencing Manas is Most Effective When the Conscious Mind is Weak

Western psychologists have said that the best way for the subconscious to remember things is to enter a drowsy, hazy state, or a state similar to sleep. In this state, all conscious efforts are reduced to a minimum. Then, all thoughts can be transmitted to the subconscious through images, in a quiet, passive, and receptive manner. This is a good method for influencing and "hypnotizing" manas. To sever the view of self and subdue afflictions, one can use this method of self-hypnosis, which may be the fastest and most effective method. Self-hypnosis can directly enable manas to discern and accept the non-self nature of the five aggregates.

Relaxation, quietness, drowsiness, and just waking up—these times all involve some concentration. The six consciousnesses are incapable of functioning; the mind is not scattered; manas easily receives information and is easily influenced. At these times, although consciousness is present, its functions of thinking, reasoning, and analysis are restricted. Manas then has to rely on itself; the function of manas's contemplation becomes prominent. Therefore, this is the best time to influence, persuade, and transform manas. Contemplation to sever the view of self is also best done in this state. With concentration present, consciousness present, and manas's function prominent and highly susceptible to influence, the idea that the five aggregates are non-self can be transmitted and instilled into manas, enabling manas to accept it.

Seventeen: The Influence of the Conscious Mind on Manas's Realization

The realization of all dharmas should be the result of direct observation (pratyakṣa), not conclusions drawn from imagination and analysis. What is direct observation? Direct observation is present-moment observation, present-moment contemplation—observing and experiencing the arising, functioning, and changing of various dharmas directly, in the very moment the six sense faculties contact the six sense objects. Whether the conscious mind's observation is direct perception, and whether the conclusions drawn from thinking are facts, manas continuously makes judgments. But sometimes the judgment is correct, sometimes wrong, because manas has limited experience and, coupled with insufficient wisdom, easily misjudges. The conscious mind's direct observation and thorough analytical thinking influence and propel manas. Only when the conscious mind's views are reasonable and well-founded can they inspire manas's wisdom. Manas will then conduct its own observation and consideration based on this until personal realization is achieved. The conscious mind's non-valid (non-measured, incorrect) imagination and inference have little influence on manas and cannot propel manas towards realization.

Manas is closely connected with body and mind, inseparable from them. Manas's direct realization causes body and mind to undergo changes to varying degrees. Why is manas so closely connected with body and mind? Because the eighth consciousness (ālaya-vijñāna) can manifest all dharmas and also perceive all dharmas. Manas, relying on the perceiving aspect of the eighth consciousness, can also perceive all dharmas along with it, including perceiving its own body-mind state. It regards these dharmas as what it itself perceives, constantly clinging and attaching. Thus, manas can function upon all dharmas and can also coordinate and control the body-mind world, expressing its various emotions through the body-mind, causing various changes in the body-mind world. This is the manifestation of manas's tendency towards false conceptualization (parikalpita) and its constant sense of being the master. It is also the manifestation of the view of self (ātma-grāha) and the view of phenomena (dharma-grāha).

Manas is also influenced and conditioned by the conscious mind's incorrect thinking, leading to wrong choices. Since beginningless time, the conscious mind has been deceiving manas, intentionally or unintentionally, telling it that the five aggregates are the self, all dharmas belong to the self, the five-aggregate world is beautiful and pleasurable, and should be pursued without relinquishment. The conscious mind acts as a false teacher, causing manas to crave worldly desires and cling to the five aggregates as self. Before and after severing the view of self, the conscious mind begins to act as manas's good teacher and friend. After reforming itself, it then helps manas reform, together subduing afflictions, eliminating ignorance, transforming consciousness into wisdom, and advancing hand in hand.

Eighteen: Severing the View of Self Involves Resonance with Manas

The principle of the non-self nature of the five aggregates, through the conscious mind's deep and meticulous contemplation, gradually presents all the evidence and data to manas. When manas accepts it and conducts its own contemplation, it can confirm the non-self nature of the five aggregates. The more ample the evidence and data, the more direct perceptual experiences are presented, the easier it is for manas to contemplate and resonate, because manas accepts direct perception (pratyakṣa) and does not resonate with non-valid (non-measured) imagination. Because manas does not know the emptiness of the five aggregates, when facts are contemplated in concentration, it cannot help but confirm this principle. Previously, the conscious mind knew the principle of non-self to some extent, but manas did not know because its wisdom was shallow, its ability to discern states was insufficient, and it could not contemplate deeply and meticulously.

The conscious mind's analytical thinking and understanding belong to intellectual understanding (解悟, jiě wù). This is because concentration power is not strong enough; it hasn't penetrated manas, so manas doesn't understand the principle. If concentration power is strong, the conscious mind's thinking can penetrate deeply, involving less superficial understanding. When the conscious mind moves slowly, it can mobilize manas's power, enabling manas's contemplative function to operate. Then, when manas itself understands, the conscious mind will certainly understand. When concentration is shallow and the conscious mind involves much analysis, although the conscious mind easily understands, the evidence presented to manas is insufficient, and manas's own contemplative power is also insufficient, so manas does not understand the principle.

If the conscious mind analyzes less and applies the mind more, handing it over to manas to apply the mind more and contemplate more, then the non-self nature of the five aggregates can be realized (证悟, zhèng wù). The power of manas's confirmation is very great; it can change one's own mind, change bodily, verbal, and mental actions, change karmic actions, and change karmic seeds. Practicing this way is taking a great shortcut. To get manas to apply the mind more and realize through direct perception, one must enter deep meditative concentration, with the conscious mind moving less. This is the principle of investigation (参究, cānjiū). Ancient Chan masters all taught practitioners this way: investigate Chan (meditation) apart from the conscious mind, intellect, and mental functions (离心意识); do not analyze; do not rely on emotional thinking or intellectual understanding. But the deep principle within this they may not necessarily understand; they may not know this is the function of manas, involving resonance with manas. Because the operation of manas belongs to the scope of Consciousness-Only wisdom (唯识种智, vijñapti-mātra bija-jñāna), many Chan masters have not attained Consciousness-Only wisdom.

The principle of severing the view of self is also the same as the principle of investigating Chan. Both require manas to personally investigate, letting manas secretly apply effort to contemplate the non-self nature of the five aggregates. The conscious mind contemplates deeply and meticulously in concentration, moving slowly and deeply; thus, it can penetrate manas, and only then can it resonate with the nature of non-self. If one can unearth all the functions, intrinsic nature, and roles of manas, practice becomes a great shortcut—the greatest shortcut. We can then practice by leaps and bounds, and Buddhahood will be achieved very quickly.

Nineteen: Only by Untying the Knots of the Mind Can One Attain Liberation

To attain liberation, one must sever the view of self and sever manas's clinging to the five aggregates and the threefold world (triloka). For manas to completely cease clinging, the view of self (ātma-dṛṣṭi) must be severed, and there must be no attachment to the five aggregates and the dharmas of the threefold world. Only a fourth-stage Arhat (anāgāmin) can accomplish this. In the state of non-perception (asaṃjñā-samāpatti), there is no conscious mind, but non-Buddhists still cling to the form body. Therefore, the form body does not cease because they cling to the body, regarding it as self. They cannot transcend the threefold world because they have not severed the view of self. Only when manas has absolutely no interest whatsoever in any dharmas of the threefold world, when all greed and craving are exhausted, and when there is not the slightest attachment to the five aggregates or eighteen elements, can the view of self be completely severed. At the end of life, manas itself actively extinguishes and enters the state of no remainder nirvana (nirupadhiśeṣa-nirvāṇa), liberated from the threefold world.

True liberation is liberation of the mind. The conscious mind and manas no longer cling to the five aggregates as self; they do not crave wealth, sex, fame, food, or sleep; they do not crave forms, sounds, smells, tastes, or touches. Thus, manas unties the ropes binding it to the five aggregates; the bonds of body and mind cease to exist; the knot of birth and death is untied; the dharmas of birth and death can no longer bind the self-mind; the mind is liberated. Among the five parts of liberation (pañca-vimokṣa), the last is the knowledge and view of liberation (vimukti-jñāna-darśana). When knowledge and view are liberated, the bondage of wrong views disappears, and correct knowledge and view are established—this is the realm of wisdom. Relying on this knowledge and view, one can transcend the sea of suffering of birth and death. However, correct knowledge and view are the most difficult to establish because wrong conditioning is too deep. Studying Buddhism and practicing is a continuous process of untying the knots of the mind. Only when the knots of the mind are untied can one attain liberation.

Twenty: Reasons for Being Unable to Sever the View of Self

One reason for being unable to sever the view of self is that, in the preliminary stage, the conscious mind did not thoroughly contemplate the meaning of the illusoriness of the five aggregates. The data handed over to manas is incomplete; manas is unclear about this content and cannot investigate it. The conscious mind may also not know the data is incomplete and cannot think or collect evidence. Thus, manas, like a skilled woman, cannot cook without rice. Moreover, manas's clinging mind is not subdued, and concentration power is insufficient; therefore, the investigation is unsuccessful. Many people haven't even begun investigating because the preliminary work by the conscious mind was not done well, and manas cannot continue the work.

Manas is the arbiter, the examiner, the gatekeeper. All data from the conscious mind's analysis must undergo manas's examination. Even if the analysis is extremely detailed and precise, manas must still check and verify before approving and accepting it. For example, subordinate staff complete a task and submit it to the leader for approval. The leader cannot deem it qualified and issue payment without looking it over, checking it, and reviewing it. At minimum, it must be glanced over; strictly speaking, it must be reviewed for a period, investigated, and only after confirming it is error-free can it be stamped. The relationship between the conscious mind and manas is like this.