The Cause of the Inability to Abandon Self-View

Cultivation begins with negating and dismantling the functions and operations of the five aggregates of the physical body, after which it becomes possible to find the true self behind the five aggregates. How is the physical body unreal and lacking in autonomy? The physical body is composed of the Four Great Elements, controlled and manipulated by them. To attempt to manipulate these Four Great Elements is truly difficult, requiring great effort, and even then, success is uncertain. For instance, in the sweltering heat of summer, one sweats profusely all over; some even develop eczema. This is due to the imbalance of the elements of fire, water, and earth. Then, turning on the air conditioner for ventilation may cause the body to catch a chill and feel uncomfortable, indicating an imbalance in the wind element. A physical body afflicted by the disharmony of the Four Great Elements is truly vexing. As long as one possesses a physical body, the Four Great Elements will forever manipulate you. The Buddha said the Four Great Elements are like four poisonous snakes, extremely difficult to serve. With the slightest inattention, these poisonous snakes will harm you. Such a physical body possesses absolutely no autonomy. Could this be the true self? Could this be me?

The self that endures through countless lives should be free and unconstrained, possessing autonomy. It should be impervious to all poisons, capable of mastering all things without being mastered by anything. What wise person would regard such a physical body as the self or as belonging to the self? One should promptly eradicate and negate it within one's own mind, then seek a new master to take refuge in.

If such an obvious and clear principle cannot be confirmed within one's own heart, it indicates deficiencies in one's cultivation. What exactly is lacking? Merit, wisdom, meditative concentration, precepts, and so forth—strive to perfect each one as quickly as possible. Do not continue to be lazy and procrastinate.

When the principle that the physical body is not the self and the five aggregates are without a self becomes abundantly clear, one should courageously accept it. The ingrained notion of self accumulated over beginningless kalpas should be renewed and replaced—the old discarded, the new embraced, resulting in a complete transformation. Yet, this notion of self seems stubbornly stuck; no matter what, it simply refuses to budge. Advancing even a small step further becomes extremely difficult. This is an obstruction, like a mountain blocking the path, impossible to surmount. Toppling this mountain requires the combined strength of many forces—both self-power and other-power. Self-power includes the power of precepts, the power of concentration, the power of wisdom, the power of merit, and the power of wholesome karma. Other-power consists of: the first, the blessing power of Buddhas, Bodhisattvas, and Dharma protectors; the second, the propelling power of fellow practitioners; and the third, the power of other wholesome conditions. With self-power as the primary force and other-power as supplementary support, only when self-power is sufficient can other-power become effective.

For example, imagine a person pushing a cart uphill who suddenly encounters a large rock blocking the path ahead. Unable to move forward and surmount the rock alone, no matter how hard they push, the cart won't budge. At this point, the combined strength of many forces is needed. Self-power lies in one's physical strength, perseverance, skill, decision-making ability, etc. Other-power manifests as follows: due to wholesome connections formed in the past and wholesome karma planted, someone happens to pass by. This person has an affinity with you and is willing to help push the cart. If two people cannot move it, another person happens to pass by, also willing to lend a hand. With the combined strength of three people, they successfully overcome the rock and continue forward.

If in the past you did not form wholesome connections or help others, did not plant the seeds of merit and wholesome karma, then when you encounter obstacles, you will find yourself isolated and helpless, with no external or other-power to assist you. Perhaps no one will even pass by your side; no one will know you are facing difficulty. Even if someone does pass by, due to lack of affinity and merit, no one will be willing to extend a helping hand.

On the Buddhist path, cultivating merit and forming wholesome connections is extremely important. The path to Buddhahood requires an immense number of supporters along the way; it cannot be accomplished by the strength of a single individual. How can one traverse the three asamkhyeya kalpas of cultivation while isolated and unsupported? If one is unwilling to even lift a finger to help others, accumulates no merit, forms no wholesome connections, and plants no seeds, then relying solely on one's own strength, any obstacle encountered will be insurmountable, leaving one with nothing but sighs and sorrow. If one does not help others, how can one expect help from heaven?