The Cultivation and Realization of All Dharmas Begin with Subduing and Eradicating the View of Self

The cultivation and realization of all dharmas initially begin with subduing the view of the body and eliminating the view of the body. Since beginningless kalpas, when sentient beings first encounter the Buddha Dharma, they start by recognizing the physical body of the five aggregates. After cultivating for countless kalpas, when their virtuous roots and blessings become profound, they gradually come to realize through contact with the Mahayana Bodhisattva Dharma that within themselves exists the true mind, the Tathagatagarbha, which is their fundamental mind. Yet, at this stage, they still have not subdued the view of the body and the view of self, let alone eliminated them.

The elimination of the view of self belongs to the sixth abiding fruition after the stage of faith Bodhisattva. Only after the false view of self is eliminated can the true mind be discovered. At this point, the realization of the mind is the seventh abiding fruition. Therefore, the elimination of the view of self must precede the realization of the true mind. Even Mahayana Bodhisattvas engaged in Chan meditation must gradually subdue and then eliminate the view of the body and the view of self during their investigation. There is no case where the view of the body and the view of self still persist after realizing the mind. If such a phenomenon exists, it indicates that this person has not truly realized the mind, has not undergone genuine Chan meditation, nor engaged in deep investigation. Their fruition is somewhat dubious or of unclear origin.

All practitioners, whether in Mahayana, Hinayana, or non-Buddhist paths, cannot bypass the crucial stage of subduing the view of the body. The view of the body means regarding the physical body as real, as oneself, believing that the body can be used by oneself, that one relies on the body to recognize all dharmas, to experience feelings, thoughts, and perceptions. Consequently, one becomes attached to and clings to the physical body.

The external manifestation of the view of the body is devoting oneself to eating, drinking, dwelling, using, and moving for the sake of the physical body—indulging in food, drink, and sleep, allowing the body to enjoy fine food, clothing, bedding, and so forth. One spends immense time, energy, and resources on the physical body daily, being extremely particular about hygiene: changing and washing clothes every day, bathing once or twice daily, meticulously performing various kinds of maintenance, sparing no cost.

Obsessive cleanliness is a form of the view of the body. Why is one so fond of cleanliness—washing and wiping constantly, being so particular about hygiene? It is because one fiercely protects the "body-self," regarding the physical body as a very real "me." Why be so fastidious about food—demanding perfect color, aroma, and taste, plus nutrition? Leftover food, no matter how much, is discarded entirely; one refuses to eat leftovers. This stems from viewing the body as oneself, as real, unwilling to let it suffer the slightest grievance or endure the smallest impurity.

Another manifestation of the view of the body is greed and desire, which is the most severe form of the view of the body and self. Although the complete elimination of greed occurs at the third fruition stage after attaining the first dhyana, as long as one practices diligently, the mental activities of greed and desire will gradually lessen and weaken, even before subduing and eliminating the view of the body and the view of self.

When one's mind is constantly preoccupied with the "body-self," it occupies much thought and time, making it difficult for the Buddha Dharma to enter the mind. If the mind is filled with worldly dharmas, the Buddha Dharma cannot enter; one must first remove the worldly dharmas to make room for the Buddha Dharma. The capacity of the mind is limited; it cannot hold both. If it is filled with a pile of garbage, how can treasures be stored there?

In the process of cultivating the path, we must first examine whether our view of the body is very heavy and whether the phenomenon of treasuring the physical body is severe. If we can identify this, we must find ways to overcome and counteract it, as it is the most serious obstacle on the path.

During the contemplation of the Buddha Dharma, one gradually realizes that this physical body is somewhat unreal and elusive. When the determination to cultivate the path arises, one no longer has time to spend on maintaining the physical body. Thus, the habitual tendency of the view of the body is gradually subdued. Only after thorough contemplation and practice does one finally acknowledge that the physical body is indeed impermanent, subject to birth and death, and unreal, thereby eliminating the view of the body.

After eliminating the view of the body, attachment to and craving for the physical body lessen significantly, allowing one to focus the mind on the path. In the course of practicing the Thirty-seven Aids to Enlightenment, the view of the body gradually weakens, clinging behaviors related to the body decrease, and one can devote more energy to the path. Those who have not practiced the Thirty-seven Aids to Enlightenment will not experience these changes.

The view of the body belongs to the coarsest affliction. If it is not subdued and eliminated, no other cultivation or realization can be discussed. If the first barrier cannot be passed, all subsequent barriers remain insurmountable; thus, there is no point in discussing the realization of the mind or enlightenment.

Many people, lacking even this foundational attainment, nevertheless believe they are enlightened. They should carefully examine their mental activities: Why are they so concerned about their fruition status yet indifferent to liberation? This very concern is a manifestation of the severe "self." This mind must also be eliminated to eradicate the view of self. No one who has truly eliminated the view of self harbors a "me" who has attained fruition or a "saintly me" in their mind daily. It is impossible for such a "me" to exist after genuinely eliminating the view of self.