Contemplating the Five Aggregates and Eliminating the View of Self (Part I) (Second Edition)

Admonition for Those Who Truly Aspire to Practice According to the Dharma

In learning Buddhism and practicing the Dharma, eliminating the view of self and eradicating self-attachment are paramount. All afflictions arise because of the self; all unwholesome deeds are born from the self; all birth and death exist because of the self; the cycle of rebirth in the six realms manifests because of the self. The self is the root of birth and death, the source of suffering, the origin of the three lower realms, and the shackle obstructing liberation. Where there is self, there is suffering; where there is self, there is birth and death; where there is self, there is unwholesomeness; where there is self, there is no liberation. Since this is so, eliminating the view of self breaks the shackles of the three lower realms; eliminating the view of self severs the delusions of birth and death views; eradicating the view of self eliminates unwholesome deeds; eradicating the view of self enables liberation from the cycle of birth and death; eradicating the view of self leads to liberation.

The self is birth and death; no-self is Buddhahood. Learning Buddhism and practicing the Dharma involve gradually progressing from self to no-self; thorough no-self is ultimate Buddhahood. Therefore, in learning Buddhism and practicing the Dharma, one must first uproot this source of calamity, the self, so as to no longer invite birth and death. Eliminate the view of self, remove the thorn, exhaust self-attachment, then sever attachment to dharmas, practice selflessness for the benefit of others, and perfect the Buddha Way. In learning Buddhism and practicing the Dharma, one must introspect daily, subdue the self: self-greed, self-hatred, self-delusion, self-conceit, self-love, self-view—countless afflictions—vow to eradicate them all. Examine one's mind three times daily, cut off the thieves of afflictions with a sharp sword; extinguish the fire of the mind to attain coolness, return home and sit securely in the city of peace.

The Dharma is the method for attaining Buddhahood; "attaining" means accomplishment. To achieve accomplishment in learning Buddhism, one must diligently engage in genuine practice and realization. "Genuine" means actual, earnest, real; "practice" means to apply effort, to adopt practical and feasible methods; "realization" means to attain, to experience and verify the Dharma through specific means and methods, arriving at a true and reasoned conclusion. The attainment of this conclusion represents the practitioner's accomplishment in wisdom; from then on, the Dharma belongs to what one has personally cultivated, not merely learned words. Those with determination must follow this path to achieve accomplishment, thereby truly transforming themselves and attaining liberation and freedom.

The method for cultivating and realizing the Dharma is, based on extensive learning and broad hearing, to enter deep meditative concentration, contemplate according to reason, and observe and practice according to reason. Without corresponding meditative concentration, one cannot contemplate or observe according to reason regarding what has been learned, and thus cannot genuinely realize the Dharma. Then, all the Buddhadharma one has learned is merely the accumulation and piling up of Buddhist knowledge—counting others' treasures—which brings not a single coin's worth of benefit to oneself.

Currently, among the many who learn Buddhism, the diligent ones bury themselves day and night in various books and online resources, studying extensively and listening broadly, striving earnestly. Yet the result of their seeking is merely a vast accumulation of Buddhist knowledge piled up in their minds. Though they may speak eloquently, it is all others' leftover words, picking up crumbs of wisdom, without a shred of genuine realization, only increasing arrogance. Among them are those capable of writing books and establishing doctrines, yet their content is mostly a collection of various terms and a regurgitation of Buddhist knowledge, lacking experiential realization. Talking about food does not satisfy hunger; eating without digesting becomes an ailment. Therefore, I advise diligent learners: enter deep meditative concentration, initiate meditative observation, contemplate and cultivate according to reason within concentration, and verify the Dharma you have learned. If, after profound contemplation according to reason in concentration, one can understand the reasons behind the Dharma, then one is a genuine realizer, not a counter of others' treasures. Such a person is a dragon or elephant among the multitude; in time, they will surely lead others far along the path, together accomplishing the Buddha Way.