The View of Self in Manas

The mind faculty (manas) is one of the six faculties and one of the eighteen elements. There exists a one-to-one correspondence between the five aggregates and the eighteen elements. When the self, the self, and the self arise, the "I" of the mind faculty emerges. What the six consciousnesses manifest are the mental activities of the "I" of the mind faculty, reflecting the mental nature of the mind faculty. Those skilled in observing people's psychology can perceive a person's essential nature, which is the mental activities of the mind faculty. Those unskilled in observing people can only perceive the false appearances created outwardly by the six consciousnesses, being deluded by these false appearances. It now appears that failing to distinguish between the mind faculty and the mental consciousness truly makes it difficult to eradicate the view of self.

When contemplating the six faculties, one can contemplate the mind faculty. It is the root from which mental consciousness arises and is simultaneously the sovereign consciousness. By contemplating the constant variability, non-fixity, non-autonomy, and perishable nature of this sovereign consciousness, one realizes that the mind faculty cannot exist forever, that its mental activities are constantly changing, are also impermanent, and thus are also not the self.

To confirm that the functional role of mental consciousness is not the self, mental consciousness first introspects itself and confirms this. Then, through deep and subtle contemplation within meditative concentration, the mind faculty participates in the contemplation of mental consciousness, followed by pondering and investigation. Finally, the mind faculty also confirms that the functional role of mental consciousness is not the self, neither the self nor different from the self. There is also the "I" of the mind faculty that acts as the sovereign constantly and everywhere; its illusory and non-self nature must also be confirmed, recognizing it as empty and impermanent. The mind faculty, upon which mental consciousness depends to arise, is also non-self. Mental consciousness confirms this first, and finally, the mind faculty itself confirms it. Prior to this, one must contemplate and confirm the functional roles of the five consciousnesses as arising and ceasing, impermanent, and non-self. By doing so, the view of self and the view of what belongs to self regarding these several consciousnesses are eradicated. The view of what belongs to self is also not easy to eliminate.

The contemplation and confirmation of all these dharmas primarily aim for the mind faculty to confirm them. Mental consciousness confirming them is the first step. This is because it is the mind faculty that takes all dharmas as the self, which then directs the six consciousnesses to grasp. After grasping, the mind faculty takes the grasping function of the six consciousnesses as its own function, thinking "I am like this" or "I did that." This "I" then appears, becomes vividly apparent.

Since beginningless time, the mind faculty has always regarded the five aggregates as the self. It regards the aggregate of form as the self, saying the body is the self (the view of self regarding the body) or that it is "my" body (what belongs to self). It then becomes attached to the form body, nurtures it, protects it, and for the sake of the form body, compels the six consciousnesses to create all karmic actions at any cost, including unwholesome karmic actions.

The mind faculty regards the aggregate of feeling as the self, sometimes as what belongs to self, considering the aggregate of feeling to be the self, the self to be the aggregate of feeling, the aggregate of feeling to belong to the self, and that it possesses the function of the aggregate of feeling. Consequently, for the sake of the aggregate of feeling, it directs the six consciousnesses to create all karmic actions at any cost, including unwholesome karmic actions.

The mind faculty regards the aggregate of perception as the self or as what belongs to self, considering the aggregate of perception to be the self, the self to be the aggregate of perception, that it possesses the function of the aggregate of perception, and that the function of the aggregate of perception belongs to the self. "I can perceive; what is perceived belongs to me." Consequently, it directs and controls the six consciousnesses to create all karmic actions at any cost, including unwholesome karmic actions.

The mind faculty regards the aggregate of mental formations as the self or as what belongs to self, considering the aggregate of mental formations to be the self, the self to be the aggregate of mental formations, the aggregate of mental formations to belong to the self, and that it possesses the aggregate of mental formations. "I can act; what I act upon belongs to me." Consequently, for the sake of the aggregate of mental formations, it directs and controls the six consciousnesses to create all karmic actions at any cost, including unwholesome karmic actions.

The mind faculty regards the aggregate of consciousness as the self or as what belongs to self, considering the aggregate of consciousness to be the self, the self to be the aggregate of consciousness, the aggregate of consciousness to belong to the self, and that it possesses the aggregate of consciousness. "I can cognize; what is cognized belongs to me." Consequently, for the sake of the aggregate of consciousness, it creates all karmic actions at any cost, including unwholesome karmic actions.