Before Seeing the Mind, the Eradication of the View of Self Is Very Important

In this present age, because sentient beings have meager good roots, scant merit, and heavy afflictive tendencies, the sequence of practice must first be the eradication of the view of self (satkāya-dṛṣṭi-prahāṇa), and only then engaging in Chan investigation to seek seeing the mind. It is not possible to eradicate the view of self at the same moment one investigates and discovers the hidden meaning upon seeing the mind. If the hidden meaning can be easily guessed, without the intermediate process of rejecting the self of the five aggregates and eighteen realms, the view of self cannot be severed.

And this process is extremely important, vitally important. Without this process, when one comes to know the hidden meaning, there is a great deal of guessing, inference, and speculation in it. The result is that although the hidden meaning is known, the self-nature is not removed, and all subsequent actions still revolve tightly around a so-called self. Before this, one acts carefully and cautiously; after this, one acts brazenly and openly, as if holding a trump card and backing—this is even more frightening.

Therefore, before seeing the mind, everyone must engage in contemplative practice (vipaśyanā-caryā) on the selflessness of the five aggregates, eradicate the self-nature, and cut off the stream of seeds that create unwholesome karma; only afterward can one become a true bodhisattva genuinely worthy of the name of selflessness. If anyone lacks this process and directly produces the hidden meaning without eradicating the view of self, I will not acknowledge such a person as a bodhisattva who has seen the mind. Whether they go elsewhere to stamp a counterfeit seal is beyond my control.

Many people study Buddhism clearly seeking liberation through selflessness; they learn the Dharma precisely in order to reach selflessness. Yet they do not engage in contemplative practice on selflessness within their own minds; their speech, conduct, and mental activities still revolve tightly around the so-called self. Not only do they cling to themselves, they also cling to others; not only do they seek to control themselves, they also seek to control others. Doing so runs directly counter to the Path. When could one ever cultivate selflessness? When could one ever attain liberation of the mind?

The more selfless a person's bodily, verbal, and mental actions are, the more liberated and at ease their mind becomes—this is the ultimate goal of studying the Buddha's Dharma. Studying Buddhism and cultivating practice is not for obtaining some personal worldly benefit or benefits; on the contrary, only by letting go of the so-called personal benefits in the worldly realm can one gain the greatest benefit of the supramundane Dharma, and only then can one obtain all benefits in the world. Not understanding this principle, all one's actions are ignorance, and one cannot escape the deep pit of afflictions.

In fact, there are no worldly benefits at all; all are illusory and unreal dharmas, ultimately attaining nothing. If one often and deeply engages in contemplative practice on all dharmas of the worldly realm, one will understand this principle. Why then still tightly grasp a self and refuse to let go?

Gently loosen, slowly release, the two hands that tightly grasp all dharmas and grasp the self and its benefits, and you will discover that heaven and earth are so vast, and the mind so open and free. Throughout countless kalpas of past lives, why was there such unbearable suffering and anguish? It was all because of a so-called self—for the self at every moment and in every place, yet gaining no benefit whatsoever, with endless suffering and distress. Now that you have encountered the Dharma of liberation through selflessness, why not take this opportunity to let go of the self and attain liberation and freedom as soon as possible?