The Manifestation of Self-Image Arising from Self-View

A person's sense of achievement, pride, arrogance, and inferiority, among other feelings and perceptions, all belong to the aggregate of sensation (vedanā-skandha), which arises dependent on the view of self (satkāya-dṛṣṭi). If the view of self is absent, these feelings vanish, and the self becomes empty. These sensations also constitute the mark of self (ātma-saṃjñā), which further involves the mark of person (pudgala-saṃjñā), the mark of sentient beings (sattva-saṃjñā), and the mark of life (jīva-saṃjñā). Therefore, whether someone has severed the view of self can be fully discerned through these marks. Those who have severed the view of self perceive these phenomena very distinctly, making judgment easy. Even those who have not severed the view of self can roughly determine whether someone has done so by understanding the connotations and manifestations of the view of self and the mark of self.

The mark of self and the view of self are expressed through a person's physical, verbal, and mental actions. This cannot be concealed, nor is concealment possible. How can the deeply rooted self be hidden? Unless one ceases all physical, verbal, and mental actions—which is unattainable. Everyone who believes they have attained selflessness or severed the view of self should examine their own mark of self accordingly: whether it is present or absent, strong or weak. Even if subtle, it still constitutes the mark of self. My feelings and perceptions, whether physical or mental—bodily sensations and mental sensations—are all marks of self. The presence or absence of self can be discerned through these marks. Those with subtle marks of self are not far from severing the view of self, while those with coarse and heavy marks 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 whether it has changed through practice.

If a person has not even severed the view of self that should be abandoned at the stage of Stream-Entry (Sotāpanna), and if their mark of self is so severe, they cannot possess the fruition of realizing the original nature in Mahāyāna (mingxin jianxing), let alone the realization and virtues of the Three Virtuous Stages (Sānxián wèi) or the Ground Bodhisattvas (Bhūmi). These virtues will not be present. Do not focus on what they say or preach; instead, observe their actual daily conduct—how they respond to people and situations. A person's physical, verbal, and mental actions are the most genuine, reflecting their true virtue and character. Even if their words are impeccably reasoned, these can be fabricated and deceptive and should not be fully trusted.

Those who have severed the view of self will naturally see their mark of self diminish or disappear. In conducting themselves and handling affairs, they are selfless, low-key, sincere, and equal toward all. They regard others equally, looking down on no one nor idolizing anyone. They do not consider themselves nobler or more special than others, nor do they view others as inferior or base. This mind of equality is based on the emptiness of the mark of self and the mark of person, yet it is not ultimate. Bodhisattvas above the First Ground (Prathama-bhūmi) have transformed the mental faculty (manas) into wisdom, attaining the Wisdom of Equality (samatā-jñāna). Their mind of equality is purer and superior to that of the Śrāvakas. Those who have severed the view of self and attained selflessness, free from the marks of self, person, sentient beings, and life, have an empty inner state. In conducting themselves and handling affairs, they are introverted, low-key, and humble—not outwardly expressive. They dislike ostentation, feel no pride or sense of achievement, and need no flattery, praise, or admiration from others. Whether others regard them highly or lowly matters not at all; they absolutely avoid high-profile behavior. Anyone who acts ostentatiously or enjoys self-praise possesses the view of self and the mark of self.

Many people have a heavy view of self. They fear the absence of self and dread its disappearance, thus striving desperately to seek a sense of existence and continuously affirming their self-worth. These are very obvious marks of self. Such people find it extremely difficult to sever the view of self, with little hope in this lifetime. Some who contemplate selflessness, upon glimpsing signs of no-self, become afraid that the self might disappear. Internally, they think, "How could that be acceptable? If I vanish, how could that be acceptable? How then could I grasp this world?" Thus, they dare not continue contemplating selflessness.

At this point, patience is required. One must gradually and circuitously influence and persuade oneself (the manas). Since beginningless time, reliance on and attachment to this self have become deeply habitual. Suddenly making the manas feel it can no longer depend on or grasp anything will evoke fear. Proceed slowly. Severing the view of self requires the manas to undergo an acceptance process, with a buffer, to embrace selflessness. Spiritual practice involves a transitional period that may be long or short; its duration depends on one's effort in cultivation. To quickly traverse this transition, repent for the karmic offenses committed due to self-attachment since beginningless time. Recite the Śūraṅgama Mantra frequently or perform prostrations and repentance, seeking the blessings of Buddhas and Bodhisattvas. Diligently study the theory of emptiness (śūnyatā) and contemplate its principles, gradually deepening one's understanding through sustained cultivation.