The Critical Importance of Eradicating Self-View Before Enlightenment

In this present era, due to sentient beings' shallow roots of goodness, meager merit, and heavy afflictive natures, the sequence of cultivation must begin with severing the view of self-existence before proceeding to practice Chan meditation seeking the realization of the mind. It is impossible to eradicate the view of self-existence simultaneously while realizing the mind's secret meaning through investigation. The secret meaning can be easily guessed; without the process of negating the self in the five aggregates and eighteen elements, the view of self-existence cannot be severed.

And this process is crucial, of utmost importance. Without this process, those who claim to know the secret meaning rely heavily on speculation, inference, and conjecture. Consequently, while the secret meaning may be known, the nature of self is not eliminated. All subsequent actions still revolve tightly around a so-called self. Before this, one might still cautiously create karmic actions; afterward, one acts openly and brazenly, as if holding a trump card or having backing. This is even more frightening.

Therefore, before realizing the mind, everyone must contemplate and observe the selfless nature of the five aggregates, eradicate the nature of self, and cut off the stream of seeds creating unwholesome karma. Only then can one become a true, genuine bodhisattva of selfless nature. If anyone lacks this process, fails to sever the view of self-existence, and directly arrives at the secret meaning, I do not recognize them as a bodhisattva who has realized the mind. As for those who get rubber-stamp certifications elsewhere, that is beyond my concern.

Many people study Buddhism clearly seeking selfless liberation; they practice the Dharma precisely to attain selflessness. Yet, they do not contemplate selflessness within their own minds. Their speech, actions, thoughts, and karmic formations still revolve tightly around a so-called self. Not only are they attached to themselves, but also to others; not only seeking to control themselves, but also to dominate others. Acting this way runs counter to the Path. When can they cultivate selflessness? When can they attain liberation of the mind?

The more selfless a person's actions of body, speech, and mind become, the more liberated and at ease their inner being will be. This is the ultimate goal of studying and practicing the Buddha Dharma. Practicing Buddhism is not for gaining certain worldly personal benefits; rather, it is precisely to relinquish the so-called personal benefits in the mundane world that one can attain the greatest benefit of the supramundane Dharma, thereby gaining all worldly benefits. Without understanding this principle, all actions are born of ignorance, never escaping the deep pit of afflictions.

In truth, there are no worldly benefits to begin with; all are illusory and unreal, ultimately unattainable. By deeply and constantly contemplating all phenomena in the mundane realm, one will understand this principle. Why then cling so tightly to a self and refuse to let go?

Gently loosen and slowly release the two hands that tightly grasp all phenomena and seize self-benefit. Then you will discover how vast heaven and earth are, and how open and free the mind becomes. Throughout countless kalpas in past lives, the suffering and agony were unbearable—all because of a so-called self, constantly and everywhere acting for the self, yet gaining no benefit whatsoever, only endless misery and bitterness. Now, having encountered the Dharma of selfless liberation, why not seize this opportunity to relinquish the self and attain liberation and freedom sooner?