Commentary on the Diamond Sutra: Manifestation of the Self-Concept Arising from the View of Self

A person's sense of accomplishment, pride, arrogance, and inferiority—all these feelings, sensations, and perceptions belong to the feeling aggregate (vedanā-skandha). They arise dependent on the view of self (satkāya-dṛṣṭi). If the view of self is absent, these feelings vanish, and the self becomes empty. These feelings also fall under the notion of self (ātma-saṃjñā), which involves notions of others, sentient beings, and a lifespan. Therefore, whether someone has severed the view of self can be entirely discerned from these notions. Those who have severed the view of self perceive these phenomena very clearly and can easily make judgments. Those who have not severed the view of self can still make a rough assessment by understanding the meaning and manifestations of the view of self and the notion of self.

The notion of self and the view of self are expressed through a person's physical, verbal, and mental actions. This cannot be concealed, nor is it possible to hide it. How can the deeply rooted self be hidden? Unless one has no physical, verbal, or mental actions—but this is unattainable. Everyone who believes they have attained selflessness or severed the view of self should examine their own notion of self to see whether it exists or not, whether it is subtle or heavy. Even the most subtle notion is still the notion of self. My feelings and perceptions, whether physical or mental—bodily sensations and mental sensations—are all notions of self. The presence or absence of self can be discerned from these notions. Those with subtle notions of self are not far from severing the view of self, while those with heavy notions of self find it very difficult to sever the view of self. Everyone should frequently examine the self within their mind—whether it is light or heavy—and observe whether it has changed through practice.

If a person has not even severed the view of self that a Stream-enterer (Srotāpanna) must sever, and their notion of self is so severe, it is impossible for them to realize the mind and perceive the true nature (明心见性) in the Mahāyāna path, let alone attain the realization and virtues of the Ten Abiding, Ten Conduct, and Ten Dedication stages (三贤位) or the grounds (bhūmis) of Bodhisattvas. They will not possess these virtues. Do not focus on what they say or preach; instead, observe their actual daily behavior—how they respond to people and situations. A person's physical, verbal, and mental actions are the most genuine and best reflect their virtue and character. What is spoken, even if eloquently reasoned, can be fabricated and deceptive and should not be fully trusted.

Those who have severed the view of self will inevitably see their notion of self diminish and disappear. In dealing with people and matters, they act without self, remaining low-key, sincere, and treating others equally. They do not consider themselves nobler or more special than others, nor do they see others as inferior or lowly. This equanimity is based on the emptiness of the notions of self and others, but it is not yet ultimate. Bodhisattvas above the First Ground (Prathama-bhūmi) transform the seventh consciousness (manas) into wisdom, attaining the Wisdom of Equality (Samatā-jñāna). Their equanimity is purer and superior to that of Śrāvakas. Those who have severed the view of self and attained selflessness, free from notions of self, others, sentient beings, or a lifespan, have an empty mind. In dealing with people and matters, they are introverted, low-key, and humble—not extroverted. They dislike showiness, feel no pride or sense of accomplishment, and need no flattery, praise, or admiration from others. Whether others regard them highly or lowly makes no difference to them. They absolutely avoid high-profile behavior. Anyone who acts ostentatiously or enjoys boasting possesses the view of self and the notion of self.

Many people have a heavy view of self and fear the disappearance of the self. Thus, they desperately seek a sense of existence, constantly affirming the value of the self. These are very clear manifestations of the notion of self. For such people, severing the view of self is very difficult, and hope for this lifetime is slim. Some who contemplate the absence of self become afraid when they glimpse the initial signs of selflessness. They think inwardly, "Without me, how could that be acceptable? How could I disappear? How could I grasp this world again?" As a result, they dare not continue contemplating selflessness.

At this point, patience is needed. One must gradually and indirectly influence and persuade oneself (the seventh consciousness). Since beginningless time, relying on and clinging to this "self" has become deeply habitual. Suddenly making the seventh consciousness feel it can no longer rely on or grasp anything will evoke fear. Contemplation must proceed slowly. Severing the view of self requires the seventh consciousness to undergo an acceptance process, with a buffer, to embrace selflessness. Spiritual practice has a transition period, and its length depends on one's effort in cultivation. To quickly pass through this transition period, one should repent the karmic offenses committed due to self-attachment since beginningless time, recite the Śūraṅgama Mantra more often, or perform prostrations and repentance, seeking the blessings of Buddhas and Bodhisattvas. Study the theory of emptiness more, contemplate the principle of emptiness, and gradually cultivate this understanding.