Contemplating the Five Aggregates and Eliminating the View of Self (Part I) (Second Edition)
Section One: Observing the Physical Body to Eliminate the View of Self
1. Observing the Arising of the Warmth Phase as the Prerequisite for Eliminating the View of Self
To eliminate the view of self regarding the physical body, one must observe the changes of birth and cessation in the physical body from birth until the present, thereby confirming that the physical body is suffering, empty, impermanent, and subject to birth, cessation, and change. One must establish within the mind the concept: What is suffering is not me; I am not suffering. This is a truth. Once this concept is firmly established in the mind, one can observe the impermanence and suffering of the physical body and thereby eliminate the view of self. The physical body arises due to causes and conditions; with causes and conditions, the physical body arises; with causes and conditions, the physical body ceases. Its birth, cessation, change, impermanence, and suffering mean it is not me. Begin observation from the birth, cessation, and change of the physical body, meticulously contemplating and observing how the physical body arises, how it changes, and how it ceases. Observe how the aggregate of form is not autonomous, observe its entire process of arising, abiding, changing, and ceasing, and contemplate how the aggregate of form undergoes momentary birth, cessation, and change.
Observe the organizational structure of the physical body, understanding that it is a composite entity formed by the four great elements (earth, water, fire, wind), composed of muscles, bones, internal organs, blood, etc. What is composite is not real. Observe the differences between the present physical body and the body a year ago, yesterday, or at some past period; observe how the physical body is impure and what sufferings it entails; establish the correct concept—what is suffering is not me, what is impure is not me, what changes is not me—and realize that no real, eternal, unchanging self-nature can be found in the physical body. The real me does not undergo birth, cessation, or change; it eternally exists and is without suffering.
Contemplative observation requires a certain degree of meditative concentration (samādhi). It is easier to observe when the concentration of the “non-attainment stage” (anāgamya-samādhi) is attained. Diligently cultivating the thirty-seven factors of enlightenment is necessary to establish correct cognition. When one attains such correct knowledge and perception, recognizing that the body is unreal, the “warmth phase” (uṣmagata) among the four preliminary practices manifests. The warmth phase is one of the four preliminary practices before realizing the fruit (of enlightenment); it refers to the wisdom state of consciousness (vijñāna) and the mental faculty (manas), a cognitive realization of wisdom. Through contemplative observation, the mental faculty initially accepts the view of non-self in the five aggregates and eighteen elements, though not yet with unwavering certainty. Consequently, a warm current arises within, and the mind no longer resists the principle of non-self in the five aggregates. The warmth phase and warm current are not material forms (rūpa); it is a metaphor representing the state and feeling of the mind. “Warmth” is the state just before fire ignites; the warmth phase appears first, then the fire will blaze. This metaphor describes the wisdom state of the mental faculty, signifying a certain level of understanding of the Buddha Dharma and initial acceptance of the principle of non-self in the five aggregates. Only after this can genuine faith and realization arise.
Through hearing and contemplation, one considers it correct and feasible. Then, contemplating according to the correct Dharma principles one has heard, and actually observing, one can finally realize it. Observing these principles, one arrives at the same conclusion as the theory, deeply convinced within that it is indeed so. The mental faculty acknowledges that the physical body is indeed unreal and not me, acknowledges that past physical bodies were not me, and acknowledges that present and future physical bodies are also not me. Only then is the view of self regarding the physical body truly eliminated.
2. Slowing Down Bodily Movements to Experience the Mechanistic Nature of the Physical Body
Sentient beings, not understanding the internal mechanism and secret of the physical body's functioning, believe that the body's movements and activities are continuous, real, and reliable. In reality, they are momentary, arising and ceasing instantaneously, connected by countless momentary illusory appearances. It is like countless photographs played back at high speed, forming a continuously moving image, like an animated cartoon, or like a fire circle formed by rapidly spinning a torch—in reality, there is no fire circle; it is merely an illusion of the visual consciousness.
To clarify the truth of the physical body's activities, one must cultivate meditative concentration. This concentration is called “moving meditation” (dynamic samādhi). Slow down the body's movements as much as possible, then to an extremely slow pace, finally moving almost imperceptibly slowly. For example, walk slowly in meditation (caṅkramaṇa) and circumambulate the Buddha slowly, prostrate slowly, and move the body slowly in meditation. When conditions are sufficient at a certain time, wisdom arises, and one can perceive: This physical body’s activity is like the operation of a robot, unreal. Thus, one can eliminate the view of self regarding the body, no longer identifying the physical body as self. Then, one can further eliminate the view of self regarding the mind consciousness. Thus, the entire view of self is eliminated. A certain type of Śrāvaka meditation is practiced this way.
3. How to Observe the Non-Self of the Physical Body?
To observe the non-self of the five aggregates, begin by observing the non-self of the physical body. In meditative concentration, observe how the physical body arises, ceases, and lacks autonomy; observe the process of the physical body's arising, abiding, changing, and ceasing; observe the momentary impermanent changes of the physical body. Observe the composition and structure of the physical body, confirming it is a composite entity; what is composite is not real. Observe the differences between the present me and the me before one year, yesterday, or in the past; observe how the physical body is impermanent, what sufferings it entails, and how it is impure.
Finally, arrive at a conclusion: Such an impermanent, birth-and-death, changing five-aggregate body is definitely not the real me. If it were the real me, it would not change. The real me is permanent and unchanging, without suffering. What is suffering is not me; what is impure is not me; what changes is not me. No real, unchanging, eternal self can be found in the physical body.
According to one's specific circumstances, observe the changes in the physical body. Compare it with the body before age ten, before twenty, before thirty, a year ago, yesterday, and one can observe that the body undergoes metabolism every moment. From the skin to the internal organs, everything is renewed; bone marrow and brain matter are constantly renewed and changing. The entire body is different from before. Whatever changes is not real, not me. These observations require a certain degree of meditative concentration and the cultivation of bodhisattva practices such as giving, precepts, patience, diligence, meditation, etc. When the most basic conditions of a bodhisattva are fulfilled, and when one has such cognition within, feeling the body is somewhat unreal, after the inner warmth phase manifests, sparks and bright wisdom will soon appear. Establish within the mind the concept: Whatever is impermanent, whatever is suffering and impure, is not real, not me.
Contemplate and observe how many bodies one has had before—within one kalpa, within one great kalpa, within beginningless kalpas. Those bodies were not me, for they have all perished, not even dust remains, while the so-called “me” now exists, vastly different from before. Observe future physical bodies; bodies not yet born are even less me. Even bodies already born are ceaselessly undergoing momentary birth, cessation, and change; therefore, they are not me. The physical body of each lifetime is merely a garment for me; the clothing is constantly changed and renewed, but the clothing is not me. The physical body is a house I temporarily dwell in, merely for a short period; I cannot possess it forever. The physical body house is not me. These observations are theoretically rough, merely an outline for guidance. Specific details require one’s own careful and thorough contemplation; the subtle aspects need to be observed and sorted out bit by bit; all must be observed completely and penetratingly.
Observe the mutual transformation of the four great elements and energy within the body, ceaselessly moment by moment, with no fixed form obtainable. The body of the past is not the present body; the present body is not the future body; and the present immediate body has no immediate existence to grasp. Earth, water, fire, and wind arise and cease momentarily without abiding. The heart beats continuously, blood constantly renews and flows, the internal organs and the functions of eyes, ears, nose, and tongue never rest or stop for a moment. All these are impermanent and changing, not the real me. Only after correct hearing, contemplation, and cultivation can one observe and realize this. One must correctly contemplate according to the Dharma one has heard, consider it correct and feasible, and then practice accordingly. Contemplating and reflecting on these principles, one will finally arrive at the same conclusion as the theory. Consciousness should realize it is indeed so, and the mental faculty will also realize: The so-called “me” is indeed unreal, not the true me.
The process of cultivation within this may require a very long time, or perhaps only a very short time, entirely depending on each individual’s virtuous roots, merit, and conditions. One must cultivate the thirty-seven factors of enlightenment well. If the thirty-seven factors are not fully cultivated, observation cannot be accomplished, and the view of self regarding the physical body cannot be eliminated. The key to cultivation is to generate great resolve and make great vows, with every thought directed towards liberation, for the sake of the Buddha Dharma, for the sake of sentient beings. Naturally, there will be the Buddha’s power blessing. Cultivation then becomes as effortless as pushing a boat downstream. Only by casting out this self can one attain non-self; only by relinquishing oneself, discarding the false self, can one realize the truth of the self. Continuously abandon worldly desires and wrong views, cultivate a certain degree of renunciation mind and great vow mind, and cultivation will progress rapidly, enabling one to achieve one’s set goals.
4. How to Observe the Impermanence and Non-Self of the Five Roots?
Observing the impermanence and non-self of the body means observing the impermanence of the five sense faculties of the physical body, observing the birth, cessation, change, and impermanence of the eye faculty. The eye faculty can cause illness and suffering; it can be destroyed; it can change. The eye faculty arises from nothing; it is born later and will also cease. Therefore, the eye faculty is not autonomous, is subject to change, is impermanent. Impermanence is suffering; what suffers is not me, so the eye faculty is not me.
The eye faculty is not permanent and unchanging, not autonomous; it can be altered by external forces; thus, it is not the real me, nor does it possess self-nature. We do not wish for nearsightedness; if karmic obstacles are not heavy, it can be avoided; we do not wish for presbyopia, which can also be avoided to some extent; we do not wish for various eye diseases, which can also be avoided. This means that if we do not wish the eye faculty to be a certain way, it will not be that way. We can protect the eyes and also change the eye faculty, for example, through various surgeries; the eye faculty can change. We do not wish for single eyelids, so they can become double eyelids; this is achievable. Therefore, whatever can be changed, whatever can undergo change, is not me, nor is it what I possess.
Observe the birth, cessation, change, and impermanence of the ear faculty. The ear faculty is born later; when conditions disperse, it will also cease. The ear faculty can become ill and change; therefore, it is not autonomous, is subject to birth and cessation, is impermanent. What is impermanent is suffering; what suffers is not me, so the ear faculty is not me.
Observe the birth, cessation, change, and impermanence of the nose faculty. The nose faculty can be born and cease; it can change; it can become ill. We can make the nose faculty as we wish and prevent it from being as we do not wish. Therefore, the nose faculty is not autonomous, is subject to birth and cessation, is changing, is impermanent. Impermanence is suffering; what suffers is not me, so the nose faculty is not me.
Observe the birth, cessation, change, and impermanence of the tongue faculty. The tongue faculty is born later and can cease; it can become ill and change; therefore, it is not autonomous, is subject to birth, cessation, change, and impermanence. What is impermanent is suffering; what suffers is not me, so the tongue faculty is not me. Observe the birth, cessation, change, and impermanence of the body faculty. The body faculty is born later and can cease; it can become ill and change; therefore, it is not autonomous, is subject to birth, cessation, and change, is impermanent. What is impermanent is suffering; what suffers is not me, so the body faculty is not me.
The five sense faculties of the physical body are material forms (rūpa), subject to birth, cessation, and change. The mental dharmas, the seven consciousnesses, are also subject to birth and change. Whatever has the phenomenon of birth and change is not me, nor is it mine. The five aggregates are all impermanent, subject to birth, cessation, and change; all are suffering; therefore, the five aggregates are not me. The eighth consciousness, no matter how much effort we exert, cannot be altered even slightly, cannot be touched even slightly; it alone is an indestructible vajra body. Why can the eighth consciousness not be touched or changed? Because it is formless and signless, neither born nor ceasing, and inherently possesses all dharmas without the slightest lack; therefore, it cannot be touched and cannot be changed.
5. Observing the Birth, Cessation, and Change of the Physical Body from Its Composition
A lesser-known method of observation for eliminating the view of self regarding the physical body is: Observing the physical body composed of the four great elements’ seeds, its nature of birth, cessation, change, and impermanence. The starting point requires understanding the organizational structure of the physical body, the most basic components of the physical body, and the tiniest particles composing it. Then, one must know what generates these tiniest particles. Observing layer by layer in this way, one can find the source of life’s origin and eliminate the view of self. This method can also be used to realize the mind and attain enlightenment, but it requires extremely good roots; otherwise, it is difficult to realize.
The smallest particle of physical matter is the quark. From the smallest particles gradually expanding, protons, neutrons, atomic nuclei, electrons, atoms are formed, and finally molecules. Various molecular structures form cells. Investigating the formation of the smallest particles, they are composed of the seeds of the four great elements. Because the seeds of the four great elements are constantly transforming and changing, the smallest particles constantly undergo birth, cessation, and change, causing various material particles to also constantly undergo birth, cessation, and change. Cells thus undergo momentary birth, cessation, and change, and the physical body undergoes momentary birth, cessation, and change. This is impermanence. Impermanence is suffering; suffering means non-self.
The physical body, from embryo to birth, then gradually growing, then gradually aging, and finally dying, is all due to the momentary birth, cessation, and change of cells. The root cause of the momentary birth and cessation of cells is the constant transformation of the seeds of the four great elements. The transformation of the seeds of the four great elements has its own secret behind it, which will not be discussed here. The momentary birth, cessation, and change of cells within the physical body cause the momentary birth, cessation, and change of the physical body’s muscles, bones, internal organs, blood, skin, and other components. The physical body is undergoing momentary birth, cessation, and change.
Such momentary birth and change, whether consciousness or the mental faculty, fundamentally cannot detect it. At most, one can only detect changes in the physical body over months. The physical body changes daily, which few can perceive, let alone moment-by-moment changes, which are even harder to perceive. Constantly practicing such observation, with time and depth of effort, one will naturally eliminate the view of self regarding the body. Simultaneously, one can observe the birth, cessation, change, and impermanence of all worldly phenomena, thereby eliminating attachment to “mine,” and no longer crave all material forms in the future. As for whether one can also realize the mind and attain enlightenment, that is another matter.
6. How to Observe the Falsity of the Physical Body to Eliminate the View of Self Regarding the Body
In the first volume of the *Yogācārabhūmi-śāstra*, Bodhisattva Maitreya explains the meaning of the “manifested form” (vijñapti-rūpa) of our physical body. Correctly understanding its meaning and conducting deep and subtle observation can eliminate the view of self regarding the body.
Original text: “What is manifested form? It is taking, discarding, bending, stretching, walking, standing, sitting, lying down, and so forth. These are forms. That is, this accumulated form, continuously arising and ceasing, due to causes of change, does not arise again in the previous place where it arose, but arises in a different place, either without interval or with interval, near or far, arising distinctly. Or, it arises changed right in this very place. This is called manifested form.”
Explanation: Sentient beings’ walking, standing, sitting, lying down, coming, going, stopping, welcoming, sending off, and the body’s bending, stretching, bowing, and raising are manifested forms. They can manifest externally on the physical body and be recognized by others. These forms are accumulated from all the momentary arising and ceasing forms. The previous form arises and ceases; the next form arises and ceases; countless forms arise and cease moment by moment; connected together, they constitute every action of a sentient being’s body. These forms arise and cease moment by moment in extremely rapid succession, forming the seemingly real, non-ceasing behavioral activities of sentient beings.
Due to karmic power and various changing conditions, the previous form arises in one place and ceases, not arising again in the original place. Then the next form arises successively in another place and ceases; the next form arises successively in yet another place and ceases. In this way, successively and continuously, all the changing forms constitute behavioral activities that seem non-ceasing, but in reality, they are merely ceasing over a longer time.
These forms either run continuously without interruption in arising-ceasing succession, or run intermittently with breaks. Thus, arising with differences in nearness or distance between different forms forms the movement of limbs. For example, an arm moving from here to there involves changes that can be near or far, as well as the movement and changes of the body, head, legs, and feet from here to there at different distances. Or, changes occur in the same place and position, for example, sitting or lying down with the body unmoving, legs and feet also unmoving, yet there are still successive changes in the forms arising and ceasing moment by moment. The previous moment’s form arises and ceases; the next moment’s form arises and ceases, forming the sitting and lying appearances of the body’s limbs, all illusory appearances of birth and change.
Sentient beings, not understanding the internal mechanism and secret of the physical body's functioning, believe that the body's movements and activities are continuous, real, and reliable. In reality, they are all momentary, arising and ceasing instantaneously, connected by countless momentary illusory appearances. It is like countless photographs played back at extremely high speed, forming continuously moving images—whether of rivers or people and animals—like an animated cartoon; or like a fire circle formed by very rapidly spinning a torch—in reality, there is no fire circle; it is merely an illusion of the visual consciousness.
Why does the physical body have various phenomena of form arising, ceasing, and changing? This is the secret. The forms of the physical body are, of course, generated by the seeds of the four great elements, and the seeds of the four great elements are inherent seeds within the Tathāgatagarbha, neither born nor ceasing, neither identical with nor separate from the Tathāgatagarbha. The various forms generated by the seeds are also neither identical with nor separate from the Tathāgatagarbha; the behavioral activities formed by the forms are also neither identical with nor separate from the Tathāgatagarbha. Thus, the aggregate of form is neither identical with nor separate from the Tathāgatagarbha. Similarly, the five aggregates are also neither identical with nor separate from the Tathāgatagarbha. All should diligently cultivate meditative concentration, then deeply and subtly observe within concentration. Naturally, one will perceive the emptiness of the aggregate of form and then perceive the emptiness of the five aggregates, thereby eliminating the view of self and the view of a person. One may also realize the mind and attain enlightenment. It depends on each individual’s conditions and the level of cultivation of merit, concentration, wisdom, and other bodhi provisions.
7. How to Observe to Eliminate the View of Self
To eliminate the view of self, one can perform the following observation: Enter concentration and hypnotize oneself. Imagine that now the eyes disperse and cease, the nose disperses and ceases, the ears disperse and cease, the tongue disperses and ceases, then the limbs disperse and cease, the head disperses and ceases, leaving only a torso. Finally, this torso also disappears.
After the physical body is completely gone, contemplate and observe: Is such a physical body me? Is it real? Can the real self be cut off, removed, disappear, or destroyed? Then ask oneself: Is such a birth-and-death, changing, impermanent material form me? Is it unchanging? Am I such an unsubstantial material? Am I such a thing that cannot control itself? Am I so unreal? When samādhi arises, and the mind truly perceives that this material form is indeed not me, the view of self regarding the body is eliminated.
Then continue the visualization: On the only remaining torso, the limbs return to oneself from somewhere unknown, the head returns to oneself, the eyes return, the nose returns, the ears return, the mouth, teeth, and tongue all return, thus reassembling into an intact physical body. Then, is this physical body composed of eyes, ears, nose, tongue, body, limbs, and head me? Is it real and indestructible? Is it controlled by me? Is it the unchanging me?
Then visualize a physical body combined from the bodies of several sentient beings: The head belongs to one sentient being, the neck to another, the two arms to another, the two legs to another, then the eyes, ears, nose, and tongue each belong to other sentient beings. Many sentient beings’ body parts combine to form one sentient being’s physical body. Suppose it is combined into one’s own physical body. Then enter a meditative state, enter a mental realm, and contemplate: Is this physical body me? Is this physical body real? Is this physical body controlled by me? Is this physical body permanent? Is this physical body unchanging? Is such an impermanent dharma me? Is it real? Through continuous observation and meditation as above, when conditions are sufficient, the view of self regarding the body can be eliminated.
8. How to Ultimately Observe the Emptiness of the Physical Body
The most ultimate observation is to contemplate the unreality of the physical body from the perspective of the Mahāyāna Dharma. Observe the body down to its composition of the smallest cells. Cells contain various particles; particles are composed of the four great elements’ minute particles; the minute particles of the four great elements are formed by the seeds of the four great elements within the Tathāgatagarbha. The seeds of the four great elements are formless and signless. The Tathāgatagarbha outputs the seeds of the four great elements, forming minute particles; the minute particles aggregate to form the smallest material substances, which then aggregate to form somewhat larger material substances, visible to the naked eye. Then gradually aggregate to form the initial physical body, and finally, the physical body is complete and emerges from the mother’s womb.
From this, it is known that the physical body is empty, subject to birth and cessation, without self; it is born from the Tathāgatagarbha, upheld by the Tathāgatagarbha, transformed by the seed functions of the Tathāgatagarbha, and is an attribute of the Tathāgatagarbha, having no attributes or self-nature of its own. These observations may seem easy, but lacking the corresponding power of concentration and merit, failing to fulfill the six pāramitās, the mental faculty cannot exert effort, cannot personally observe and deliberate deeply and subtly, and thus cannot realize this principle, cannot eliminate the view of self and view of a person, let alone realize the Tathāgatagarbha by realizing the mind.
9. The Mahāyāna Method of Observation
One can visualize the five-aggregate body as a composite entity of the seeds of the four great elements. There are countless seeds of the four great elements, including countless earth-seeds, countless water-seeds, countless fire-seeds, and countless wind-seeds. These seeds combine to form the physical body. Further observe: From the Tathāgatagarbha, countless and again countless consciousness-seeds arise, forming eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, plus the mental faculty. Thus, the five-aggregate body is complete. Such a composed five-aggregate body is false and non-self, thereby eliminating the view of self and view of a person.
10. Only in Profound Samādhi Can the Solid Delusion Regarding the Physical Body Be Broken
All material forms are composed of particles of the four great elements. From the perspective of sentient beings’ solid deluded mind, all material forms have obstructive qualities; they cannot interpenetrate or transcend each other. Actually, this is not so at all; it is an illusion, deluded since immeasurable kalpas ago until now, not knowing when it will end. What is the actual state of material forms? It is like what is revealed under a billion-fold microscope: particles in a state of disordered, moving, birth-and-death change, a quantum state countless times smaller than an atomic nucleus, without the slightest obstructive function, not like a seamless wall or iron plate.
Since matter is in a particle state, there is no obstruction between particles; they can penetrate and permeate each other, as if the other does not exist. Not only is the skin on the outside of the human body in a particle state, but the bones, muscles, internal organs, tendons, nails, hair, blood, every cell inside the skin are all in a particle state, invisible to the naked eye, only visible to the divine eye. The smallest particles cannot even be seen by scientists’ billion-fold microscopes; they are the smallest particles initially formed by the seeds of the four great elements.
Actually, the ultimate state of material forms is those particles invisible to the naked eye. The body presents as particles; mountains, rivers, earth, walls, the universe, and the vessel world all present as particles. Then the body can pass through mountains, rivers, earth, walls, the universe, and the vessel world without hindrance or obstruction. Those with psychic powers do so. The human physical body and walls are both composed of particles; humans can pass through walls as if there were no wall, cross seas as if there were no sea, pass through Mount Sumeru as if there were no Mount Sumeru.
Therefore, when we truly cultivate and attain very deep samādhi, the mental faculty, in the state of samādhi, can empty the body, not regarding it as a real, obstructive material form. The physical body truly becomes unobstructed, and then the psychic power of miraculous feet appears. Without samādhi, the mental faculty’s solid delusion believes that the physical body and other material forms are truly existent, very solid, airtight; then the physical body has obstruction, walls have obstruction, the universe, and the starry sky all have obstruction. Once such delusion is broken, wisdom opens, thoughts and concepts change, and all material forms lose their obstructive function. Cultivation is precisely to enable the mental faculty to recognize the truth within samādhi, generate true wisdom, and thereby attain liberation.
11. How to Remove the Obstruction of the Physical Body
The birth, cessation, and change of matter are too fast, beyond the scope of consciousness’s knowing; thus, consciousness cannot observe the true state and believes that matter changes slowly, that everything is manageable. Sentient beings, due to heavy ignorance, consider what they themselves cannot observe as non-existent, always trusting their own non-valid cognition and unable to believe the facts.
Such extremely fast, birth-and-death changing dharmas—what reality or obstruction can they have? Yet we stubbornly cling to the physical body, believing the material body is real, solid, airtight, unchangeable, unable to freely pass through. Because of the mental faculty’s stubborn clinging, the body, originally capable of accommodating and penetrating all things, is obstructed by all things, without the slightest freedom. Actually, it is the mind obstructing itself. Only by melting the mind can all obstructions be removed.
Therefore, never think that eliminating the view of self is easy, readily available, achievable by reading two books, listening to a few hours of lectures, or consciousness speculating a little—then forever severed from the three evil destinies. There is no such simple thing, no such easy thing. The whole world full of people who have eliminated the view of self at the first fruit (sotāpanna) is a fantasy, not even appearing in dreams. Cultivation requires honest, diligent practice and maturation; there are no shortcuts, no opportunism.
12. How to Make the Mental Faculty Recognize the Truth?
One can take the physical body as the object of observation, observing the body becoming a pile of particles, acknowledging its illusory and unreal nature. Observe like this while walking, standing, sitting, and lying down; eliminating the view of self might be faster. The results of observation are: 1) The physical body becomes unobstructed, the body is healthy, knowing its illusory and unreal nature, eliminating the view of self; 2) Achievement in samādhi; 3) Enhancement of visualization ability, enabling the achievement of various samādhis.
Observe in order: first observe the skin, then observe other inner parts, gradually expanding until the entire body presents as fluctuating particles, confirming its birth-and-death, impermanence, and non-self. Science proves that all material forms seen by the naked eye are not true objective appearances. The cognitive ability obscured by ignorance is very inferior. Therefore, in cultivation, we must eliminate ignorance and foolishness to avoid being deceived by ourselves, to recognize the truth, and return to the origin.
After seeing these thirteen pictures of skin gradually magnified into particles, the conscious mind may understand and comprehend, but has the mental faculty also understood? No! Even if consciousness repeats this principle to the mental faculty ten thousand times, the mental faculty will not understand or recognize this principle. Then what to do? One must actually observe within samādhi, letting the mental faculty observe and recognize bit by bit itself. It needs to investigate on-site, see with its own eyes, prove personally; it does not want a conclusion given by consciousness. With the correct process of proof, the mental faculty will naturally arrive at a correct conclusion; that is realization.
For example, the phrase “all dharmas are without self”: If consciousness constantly recites this within the mind every moment for twenty years, will the mental faculty truly understand why all dharmas are without self? The five aggregates, the entire threefold world, all dharmas are the one true Dharma realm; the whole is thusness. Consciousness constantly tells the mental faculty this every day; after twenty years, can the mental faculty truly understand this principle? If consciousness recites “the five aggregates are false” ten thousand times, will the mental faculty then recognize that the five aggregates are false? Absolutely not; the principle is the same as above.
Each sentient being’s mental faculty has undergone immeasurable kalpas upon immeasurable kalpas of birth and death, suffering and hardship. Yet until now, has the mental faculty recognized the terror of birth and death? Has it recognized the suffering of life? Has it recognized the impermanence of the five aggregates? Does it have the desire for liberation? No, and it still must rely on the Buddha’s teachings, maturing through the Four Noble Truths, not knowing when the mental faculty will recognize suffering and wish to escape it. It can be seen that no matter what the mental faculty experiences, it will not automatically understand principles. It must deeply contemplate, seek evidence, repeatedly prove over and over until the evidence is conclusive; only then will the mental faculty accept this principle.
Observing daily like this, we can then understand that material forms are renewed and changed moment by moment; we can understand that material forms are not naturally born, changed, and ceased; we can understand that clothes do not naturally become old, people do not naturally age, houses do not naturally decay. All dharmas are not born by the Tathāgatagarbha and then left alone; all material is managed and maintained by the Tathāgatagarbha. The minute particles of the four great elements are endowed to matter by the Tathāgatagarbha; the constant birth, cessation, and change of the minute particles of the four great elements are the result of the Tathāgatagarbha’s function. The one true Dharma realm is this meaning.
The thirteen pictures of skin changes provided by scientists are evidence, but one needs to observe carefully within samādhi and contemplate and accept it oneself. Others’ conclusions are not one’s own; consciousness’s conclusions are not the mental faculty’s. Each contemplates and arrives at their own conclusion; they cannot substitute for each other.
13. Manifestations of the View of Self
All practitioners, without exception, must pass through the barrier of eliminating the view of self, whether Mahāyāna, Hīnayāna, or non-Buddhists. The view of self is regarding the physical body as real, as me and mine, believing the body can be used by me, that I rely on the body to recognize all dharmas, to feel, perceive, and think; therefore, one becomes attached to the physical body. The external manifestation of the view of self is: Craving the pleasures of the five desires for the sake of the physical body, letting the body enjoy the best food, clothing, bedding, etc., spending immense time, energy, and wealth on the physical body daily, being extremely hygienic, changing and washing clothes every day, bathing once or twice daily, meticulously caring for it, various maintenance, sparing no cost.
Mysophobia (obsession with cleanliness) belongs to the view of self. Why wash and wipe constantly, excessively hygienic? It is because one cherishes and maintains the physical body very much, regarding it as the very real me. Why be so particular about food? Requiring perfect color, aroma, and taste, plus nutrition, not eating leftovers—it is because one regards the physical body as me, as real, not letting it suffer the slightest grievance or have the slightest impurity. Another manifestation of the view of self is sensual desire; this is the most serious view of self and view of a person. Although eliminating sensual desire occurs at the third fruit stage after attaining the first dhyāna, as long as one diligently cultivates, the mental factor of sensual desire will gradually lessen and become thinner, even before subduing and eliminating the view of self and view of a person.
Usually, the mind is full of “the physical body me,” occupying much thought and time, making the Buddha Dharma difficult to enter the mind. When the mind is full of worldly dharmas, the Buddha Dharma cannot be accommodated; worldly dharmas must be cleared out first, then the Buddha Dharma can enter. First, because the mind’s capacity is limited; filled with a pile of garbage, how can treasures be placed inside? Second, because Buddha Dharma and worldly dharmas are incompatible; having this, one cannot have that; having greed, one cannot have non-greed; having purity, there is no defilement; having non-self, there cannot be self; diligence means no laziness.
In our path of cultivation, first examine whether our view of self is very heavy, whether the phenomenon of treasuring the physical body is very serious. If detected, one must find ways to overcome and counteract it, for it is the most serious obstacle on the path. In the process of contemplating the Buddha Dharma, one will gradually discover that this physical body is somewhat unreal, ungraspable. When the mind for cultivation arises, one already cannot spare time to maintain the physical body; thus, the habit energy of the view of self will be subdued bit by bit. Only after observing to the end is it possible to acknowledge that the physical body is indeed impermanent in birth and death, unreal, and only then can the view of self be eliminated.
After eliminating the view of self, attachment to the physical body lessens considerably, and one can focus the mind on the path. In the process of cultivating the thirty-seven factors of enlightenment, the view of self gradually thins, clinging to the body decreases, and more energy can be devoted to the path. Those who have not cultivated the thirty-seven factors will not change these phenomena. The view of self belongs to the coarsest affliction; if not subdued and eliminated, other attainments cannot be discussed. If the first barrier cannot be passed, all subsequent barriers cannot be passed; then do not speak of realizing the mind and attaining enlightenment.
How many people have not even cultivated to this basic level yet believe they are enlightened? All should carefully examine their mental conduct. Why care so much about one’s own fruition level but not care about true liberation? This caring mind is the serious self; this mind must also be eliminated to eliminate the view of self. No one who has truly eliminated the view of self has a “me who attained fruition” in their mind daily. The view of self cannot be eliminated if there is a “me who attained fruition.” After truly eliminating the view of self, there is no “me who attained fruition”; one does not believe there is a me who attained fruition; the appearance of attaining fruition does not exist.
