Chapter 7: The Merits and Benefits of Severing the View of Self

Section 1: The Liberating Merits and Benefits After Severing the View of Self

I. The Difference Between Bondage and Liberation

After severing the view of self, the sensations of the physical body still exist, but the mind is free from inverted views. Wisdom arises, and gradually, the capacity for liberation is attained. Truly severing the view of self reduces attachment to the self. One no longer craves the forms, sounds, scents, tastes, tangibles, and mental objects one possesses. When encountering adversity, one can see through it and is no longer as distressed as before. After severing the view of self and no longer recognizing the five aggregates as the self, whatever happens to the physical body feels inconsequential. This is the initial liberating sensation. There will be further liberating benefits. For example, when Arhats fail to obtain alms food, they satisfy their hunger with cow dung, feeling it is inconsequential. Even sleeping on a burial ground feels inconsequential. The robes they wear, retrieved from corpses in charnel grounds, patched repeatedly, feel inconsequential to them. This is the liberating merit and benefit of a mind freed from attachment to forms, sounds, scents, tastes, tangibles, and mental objects.

Where there is "mattering" (attachment), the mind is bound and not liberated. "Inconsequentiality" is true liberation. Being at ease in any environment or condition is liberation, is freedom. Conversely, finding nothing acceptable, perpetually dissatisfied, is the bondage of birth and death, is non-liberation, is mental bondage. The more one clings to and fixates on the self, the harder it is to achieve. Those who crave the self bind themselves severely.

Practitioners of the past lived alone in deep mountains. Their food was coarse, their dwelling humble, their necessities scarce, yet they felt it was inconsequential. Because they sought the Way, to accomplish the practice of the Way, not for the enjoyment of the physical body, they did not cling to the five aggregates of the physical body. Why do people nowadays progress so slowly in practice, achieving nothing? It is because life is too comfortable, craving is heavy, the mind of renunciation is hard to arise, the aspiration for the Way is weak, meditative concentration is hard to attain, contemplative practice does not succeed, and internal thoughts and views cannot be transformed. To resolve the great matter of birth and death, we must deeply and meticulously contemplate the truths of the Four Noble Truths. First, we must have a profound recognition of the Noble Truth of Suffering. Only by knowing suffering can we eradicate its origin; only by aspiring for cessation can we cultivate the path; finally, the mind can be liberated, the mind can be free.

II. The Merits and Benefits of Attaining the First Fruit

In the path of seeing, whether Mahayana or Hinayana, at the stage of the first fruit, the level of wisdom and understanding is like meeting a person and gaining a preliminary understanding of them, but the understanding is not yet deep, thorough, or comprehensive. It is still fundamentally different from the understanding and cognition before meeting. In the subsequent process of interacting with this person, one gradually gains some understanding, deepening the impression, gaining some insight into their speech and actions. Over time, with more understanding, the recognition becomes deep and thorough, and trust continuously strengthens. Attaining the first fruit and initial realization of the mind's nature are also like this. Although the path of seeing at the first fruit does not eradicate the fundamental afflictions, overall, afflictions are subdued and reduced to a considerable degree. Both body and mind undergo transformation. The nature of the mind is fundamentally different from that of ordinary beings. This is the merit and benefit of realizing selflessness upon seeing the path.

If, because the first fruit has not eradicated fundamental afflictions and differs from third fruit practitioners who have severed afflictions, one thinks the afflictions should be the same as those of ordinary beings, the misunderstanding is great. It is enough to mislead many people, causing some ordinary beings to think that having heavy afflictions is normal and does not affect their status as first fruit practitioners. In reality, heavy afflictions are abnormal. If afflictions are not effectively subdued, it indicates they have not seen the path, their practice has not borne fruit, their body and mind have not changed, they cannot have severed the view of self, and they have not truly understood the principle of selflessness. Many who hold this view do not conceal their afflicted nature. They even take it for granted that they have attained the fruit, severed the view of self, without the slightest doubt whether their so-called fruit is true or false, unaware of the fearsome karmic consequences of impersonating a sage.

After seeing the path at the first fruit, in subsequent encounters with conditions, one gradually deepens the contemplative practice of the selflessness of the five aggregates and eighteen elements. As the sense of selflessness strengthens and afflictions are further subdued and reduced, one becomes a second fruit practitioner. Further deepening the understanding of the selflessness of the five aggregates, cultivating away the five hindrances, and arousing the first dhyana, the affliction of desire gradually ceases. Subsequently, the affliction of anger also ceases, and one becomes a third fruit practitioner who has severed the afflictions of desire and anger. Diligently cultivating further, deepening the contemplative practice of the selflessness of the five aggregates, with a very profound view of selflessness, all afflictions completely fall away, the clinging to self is completely severed, and one becomes a fourth fruit Arhat.

The process of cultivation from an ordinary being to the fourth fruit is similar to the process from hearing about a person, to meeting them, to becoming completely familiar with and understanding them. It is impossible to become thoroughly familiar with a person immediately upon first meeting. Attaining the first fruit is also like this. Just after seeing the path, the degree of selflessness within the mind cannot be so deep and thorough as to eradicate greed, hatred, and delusion. However, it must differ from before severing the view of self and realizing selflessness. The body, mind, and world must have changed; there must be preliminary liberating merits and benefits. Without preliminary liberating merits, there is no true severance of the view of self, no true seeing of the path and realization of selflessness. As long as selflessness is realized, the afflictions arising from the view of self will be subdued.

III. The Selfless Cultivation of One Who Has Severed the View of Self

When observing mixed Mahayana and Hinayana, the observation of the six sense faculties, six sense objects, and six consciousnesses must be thorough. The six consciousnesses are manifested by the eighth consciousness in the present moment, arising and ceasing instant by instant. The six sense faculties are manifested by the eighth consciousness; the mental faculty also arises and ceases instant by instant. The five physical sense faculties are produced by the eighth consciousness projecting the seeds of the four great elements, arising and ceasing instant by instant. The six sense objects are generated by the eighth consciousness projecting the seeds of the four great elements, also arising and ceasing instant by instant. The eighteen elements change so rapidly that they appear continuous and unchanging, causing us to mistakenly perceive them as very real. The discerning mind is thus obscured, giving rise to erroneous perceptions and craving. In reality, there is not a single dharma that does not arise and cease instantaneously.

The "me" now is not the "me" of a moment ago. Body cells are changing through arising and ceasing; food enters and exits the body; the physical body also changes instantaneously. If one can observe the changes of arising and ceasing over a period, one can generally understand the impermanence and arising/ceasing of the physical body. Comparing the body to ten years ago reveals very obvious differences; everything about the body has changed greatly; thoughts and perceptions in the mind have changed; the entire person is different. By immersing the mind in contemplative practice, one can realize that the entire false self—the five aggregates—is empty, illusory, impermanent, arising/ceasing, void, magical, and not-self.

If one can thoroughly study the Hinayana Four Agamas, first sever the view of self, and then realize the mind's nature, the view of self is easily severed completely, and the subduing of afflicted hindrances is rapid. If one directly engages in Chan meditation to realize the mind's nature but lacks sufficient meditative concentration, relying more on intellectual understanding, true realization is unlikely, and the view of self cannot be severed. This false self will always emerge to stir up trouble, creating afflicted karmic actions, hindering one's path of practice. Subduing the self is extremely important for practice and the benefit of self and others. Once subdued, one benefits endlessly life after life, and the mind no longer produces suffering.

Those who have severed the view of self regarding the physical body and the discerning mind for many lifetimes absolutely do not care about their physical body. They do not overly attend to their physical body, do not pay a high price for the sake of the physical body, and do not always consider their own gains and losses first when encountering matters. When doing things for others or the group, they absolutely do not seek repayment, do not calculate back and forth. They do not conflict with others for personal gain; mostly, they are humble and selfless. Especially regarding the smallest personal gains, they do not fuss or argue. Their mindset is magnanimous, and others are very willing to associate with them.

Through the above contemplative practice, once one realizes the selflessness of the five aggregates, the minimum is becoming a first fruit practitioner. Those with very light afflictions directly attain the second fruit. If one has already attained the first dhyana, one can gradually eradicate craving and anger, attaining the third fruit. Due to differences in individual merit, conditions, and the time spent in practice, the fruits attained differ. Those of sharp faculties may attain the fruit upon hearing the Dharma with slight contemplation, without needing prolonged, repeated contemplative practice, nor needing to contemplate every aspect completely and thoroughly. By breaking through from just one aspect or point, the entire five aggregates disintegrate like ice, completely overcome. From then on, one dwells in the illusory city of the five aggregates, performing great deeds within the dream. Even if the faculties are not very sharp, with prolonged effort and deep practice, one can still attain the first fruit, severing the three fetters, thereby permanently cutting off the three evil destinies. This is also a great blessing. For this, no matter how much effort and cost are expended, it is entirely worthwhile.

IV. Transformation of Body and Mind After Severing the View of Self

Truly after severing the view of self, although the person is still the same person, the mind is no longer the same. The mental activities have undergone significant changes. This is the merit and benefit of severing the view of self. Truly severing the view of self transforms the entire person. One is no longer afflicted as before, greedy as before, arrogant as before, or angry as before. It is absolutely impossible for the mental state to remain the same as before. If mental activities are exactly the same as before without change, that is merely theoretical severance of the view of self, not true severance of the view of self.

Truly realizing selflessness, the body, mind, and world must change. It is not merely knowing selflessness theoretically; in actual actions, it manifests as selflessness everywhere. Because the view has been corrected, theoretical knowledge is not very useful; it cannot solve the actual problem of birth and death. Those who theoretically feel they have severed the view of self but have not actually done so should deepen their meditative concentration and contemplate according to principle, supplementing all the missing Thirty-seven Aids to Enlightenment. They must ensure they have truly severed the view of self, causing the body, mind, and world to transform. Only then are there genuine merits and benefits, and a shadow of liberation within the mind.

V. The Phenomenon of Clarity and Awareness Upon Severing the View of Self Arises from the Mental Faculty

The phenomenon of clarity and awareness that appears after severing the view of self, the various feelings of lightness, ease, and joy that arise in the body and mind, are all due to the stirring of the wisdom of the mental faculty. They are the mental faculty's emotional reactions manifesting in the body and mind. The conscious mind cannot cause reactions in the body and mind; it cannot make the body and mind experience feelings of lightness, ease, and joy. Therefore, severing the view of self must mean the mental faculty has severed the view of self; the conscious mind's view of self is naturally severed simultaneously. If there is no appearance of lightness, ease, joy, clarity, and awareness, yet one still believes the five aggregates are selfless, this is the conscious mind severing the view of self; it has not yet penetrated deep into the mental faculty's inner core. When the mental faculty initially recognizes this principle, phenomena of resistance and agitation of varying intensity appear. Those with good foundational roots from past lives, who have contemplated the five aggregates, will not have these agitated emotions, will not resist, and will directly experience a joyful mental state.

This is the result of actual practice. Without the stage and process of actual practice, one cannot claim to have truly severed the view of self. Truly after severing the view of self, the body and mind must transform, mental activities must change, the nature of sagacity must appear, the mind must be empty and selfless. How could there still be such severe afflictions? How could so many chaotic phenomena still appear? Impossible. The mind is empty; one does not want to create unnecessary actions. There is a preliminary correspondence with the unconditioned. How could so many chaotic events occur? Moreover, how could so many evil actions appear? It is fundamentally impossible.

If meditative concentration is insufficient, contemplative practice is truly arduous. The absorption and understanding of the Dharma principles will be inadequate. Some profound and very profound Dharmas are even harder to understand and accept. When unable to understand and accept, doubt arises. With the view of doubt unbroken, the mind is unsettled.

VI. Is There Still Fear After Attaining the Fruit?

After severing the view of self, there are certain liberating merits and benefits. These liberating merits and benefits vary according to each individual's level of realization. The so-called liberating merits refer to the reduction and fading of the psychological feelings, thoughts, and clinging regarding the physical body and the five aggregates. One can see through many matters, not fussing over them, especially when possessing meditative concentration, where clinging is lighter and fainter. This also depends on the wisdom of severing the view of self and the degree of meditative concentration; it differs for each individual.

However, when encountering major events, one may still feel afraid. Afterward, upon reflection, the fear lessens. For third and fourth fruit practitioners, it is very light. But feeling no fear at all is impossible. Just like fourth fruit Arhats staying beside the Buddha: when an elephant, drunk, charged at them, they were afraid and ran away. Even those who have severed the clinging to self at the fourth fruit fear drunken elephants. Why? Because they have not realized the Tathagatagarbha. They still consider the five-aggregate body to be real, suffering to be real. It's just that these are all in constant flux, arising and ceasing, impossible to grasp. They have not realized the principle that the five aggregates are illusory, magically transformed by the Tathagatagarbha. Therefore, they still have fear. If they are Arhats with liberation in both respects (ubhatobhāgavimukta), supported by profound meditative concentration, there is no fear; they are relatively more peaceful and at ease.

If it were an eighth-ground Bodhisattva, there would not be the slightest fear. A fourth-ground Bodhisattva, with the wisdom realization and supernatural powers, would also have no fear. Bodhisattvas of the fourth ground and above have not only severed the clinging to self but also partially severed the clinging to dharmas. Not only have they realized the profound Tathagatagarbha, but they also possess the four dhyanas and eight samadhis. They realize that all dharmas are illusory appearances, not real; the five-aggregate body is empty and illusory. Therefore, they do not fear any dharma. Because Hinayana Arhats have not realized the Tathagatagarbha, they believe the five aggregates still have their functional role in the world, hence they enter Nirvana to escape suffering. The realization of fruits in Hinayana and Mahayana differs greatly in level. The Dharma realized in Hinayana is not ultimate; only Mahayana Dharma thoroughly penetrates the fundamental source of the mind; it is the ultimate Dharma. Therefore, first fruit practitioners who have severed the view of self still feel fear regarding certain relatively major matters because there is still clinging to the physical body; the severance is not yet complete, and there remains the issue of clinging to dharmas.

VII. The Karmic Retribution After Attaining the Fruit

When one realizes the selflessness of the five aggregates and severs the three fetters, the karmas leading to the three evil destinies can no longer bind one. Heavy offenses receive light retribution; in the future, one will not suffer retribution in the three evil destinies due to past actions creating such karmas. The karmic retributions for those three evil destinies only manifest in the human realm, suffering within humanity. If an extremely rare individual, due to extremely heavy afflictions, creates new karmas leading to the three evil destinies, then it is unavoidable to go to the three evil destinies to receive retribution, and the attained fruit, including Mahayana fruits, will be lost.

After severing afflictions and becoming a third fruit practitioner approaching the fourth fruit, a Bodhisattva on the grounds (bhūmi), due to the wisdom realization of both Mahayana and Hinayana, the realization of emptiness is deeper, subtler, and broader than that of first fruit practitioners and virtuous stage Bodhisattvas. The mind is emptier and purer. More karmas leading to the three evil destinies are eliminated, further preventing rebirth there, and the suffering experienced in the human realm is also less. Moreover, because afflictions are severed, only the craving for the Dharma remains; one no longer creates karmas leading to the three evil destinies due to afflictions, thus one no longer falls into hell.

However, there may be rare exceptions. Due to Dharma-craving, Dharma-clinging, and ignorance, one may still create great evil karma, causing the complete loss of the Bodhisattva fruits and suffering extremely severe retribution in the human realm. If, within the Buddhadharma, one acts contrary to the World-Honored One's teachings, creating evil karma that damages the Tathagata and the Buddhist teachings, the Bodhisattva fruits of the three virtuous stages and ten grounds will also be completely lost.

VIII. The Feeling of Selflessness

As long as one contemplates with a quiet mind, one can become detached from the physical body, distant from it, and further cease to regard the physical body as the self. The mind can then undergo change. At that time, one thinks: What's the point? Busying oneself with the body all day long—what is the ultimate goal? Struggling and competing in the world—what can one ultimately gain? Constantly "me, me, me"—what is it for? What is "me"? Life after life for the sake of the physical body, yet the physical body is like a piece of wood, a stinking skin bag. For the sake of the perceiving mind, yet the perceiving mind is so illusory and unreal. Therefore, creating evil karma for the sake of body and mind is not worth the cost.

In practice, one must truly calm the mind to introspect and contemplate, turning the light inward upon oneself, repeatedly asking: What is the ultimate goal of this lifetime? What does one want to gain? What can one actually gain? In the end, life is nothing but emptiness upon emptiness. Besides emptiness, what is there? If one does not contemplate with a quiet mind, mental activities cannot change. One still speaks one way but acts another, gaining no benefit whatsoever, merely playing with words in front of others. Constantly filled with arrogance—"I am better than anyone," "I can do more than anyone," "no one compares to me," "there is no one but me"—this is the root of birth, death, and rebirth.

When one truly perceives the absence of self, there is a feeling of emptiness in the heart. What one previously relied upon and depended on suddenly no longer exists; it can no longer be depended upon. At this time, one might not adapt immediately, but after a while, one gets used to it. With no "me" in the mind, one feels very relaxed; the mind can find rest. The burden is put down, like a heavy load lifted. Afterwards, meditative concentration can gradually strengthen.

When there is "me," how heavy the mind feels! For the sake of this "me," one rushes about, creates karma, endlessly, not knowing when it will end. With "me," one cares about everything, competes for fame and profit, shows off, hoping everyone pays attention to oneself, hoping everyone values oneself, hoping everyone admires oneself, hoping everyone worships oneself, hoping everyone regards oneself as a god. How heavy that mind must be!

IX. The Liberating Merits and Benefits of the Second, Third, and Fourth Fruits

Contemplating the impermanence, suffering, emptiness, and selflessness of the five aggregates, starting from the stage of an ordinary being, continuing until attaining the Arhat fruit—after completely severing craving for the three realms, the contemplative practice concludes. At this point, one has reached the state of "no more to learn" (asekṣa) regarding severing afflictions and transcending birth and death; there is nothing more to learn or realize in this aspect of practice. Before the third fruit, there is still Hinayana Dharma to learn and realize; one has not yet reached the level of transcending the three realms and attaining liberation; one still needs to continue learning and practicing contemplation. Only upon cultivating to the fourth fruit is it the Hinayana state of "no more to learn." Regarding the Dharma of liberation, there is nothing more to learn; one has fully penetrated it and has the capacity to liberate oneself from the suffering of birth and death, entering Nirvana without residue (nirupadhiśeṣa-nirvāṇa).

After contemplating the non-self of the five aggregates and attaining the first fruit, continuing to deepen the contemplation, greed, hatred, and delusion can be reduced, becoming very slight. This is the second fruit practitioner. Continuing contemplation further, after subduing the five hindrances, the first dhyana appears. One can first sever craving for the desire realm, then completely eradicate anger, becoming a third fruit practitioner, with the mind liberated from the desire realm. After completely severing conceit, completely severing the clinging to self, and completely severing craving for the three realms, one becomes a fourth fruit practitioner with "no more to learn." From then on, Hinayana practice concludes. When the karmic connection with the three realms is exhausted, at life's end one enters Nirvana without residue, thereby liberating oneself from the suffering of birth and death in the three realms, never again taking birth in the three realms.

One whose mind is liberated is not bound by the worldly five desires and six dusts (sense objects). Amidst the five desires and six dusts, one is free, without craving or aversion, without joy or sorrow. The mind is untainted by worldly troubles and afflictions, nor does it cling to the self of the five aggregates. Attaining this level requires at least the state of the third fruit. If one further completely severs the mental faculty's clinging to self, one becomes a fourth fruit Arhat. Third fruit practitioners, possessing the first dhyana, have completely severed craving; their craving for the five aggregates is cut off. However, their craving for the dharmas of the form realm and formless realm is not yet completely severed; the clinging nature of the mental faculty remains. Therefore, they cannot personally testify that they are fully liberated, able to completely transcend the three realms. Fourth fruit Arhats, having completely severed the clinging to self, can testify that they are fully liberated; no dharma in the world can bind them; the mind does not cling to any dharma. Therefore, they have the capacity to extinguish their own five aggregates, transcend the three realms, and receive no further existence.

X. What is the Purpose of Buddhist Practice and Realization?

First fruit practitioners have subdued major afflictions; they will not commit killing, stealing, sexual misconduct, or false speech. However, minor afflictions still remain. Compared to ordinary beings, their mind-nature is selfless; afflictions become slight and are effectively subdued. However, ordinary beings in the process of practice, if their practice is effective, also gradually subdue their afflictions, which differ from before they began practice. Those who have preliminarily severed the view of self will not have afflictions related to "me" so heavily. After all, they no longer have the preliminary view of self. It's just that the degree of selflessness differs; the degree to which the mind-nature is subdued differs; the liberating merits and benefits experienced differ; but there is always some experience, always partial liberation.

The entire purpose of Buddhist practice and realization is to eradicate ignorance. Where there is ignorance, there are various afflictions. Therefore, attaining the fruits and realizing the mind are ultimately about resolving the problem of afflictions. Without ignorance, there are no afflictions. Eliminating ignorance to what degree subdues afflictions to that degree, or severs afflictions to that degree. If the severance of the view of self at the first fruit is not linked to subduing ignorance and afflictions, then what use is severing the view of self and realizing the mind? Is acquiring theoretical knowledge enough? What is the purpose of learning theoretical knowledge? Is it not to eradicate ignorance and afflictions? Why is there no liberation? Why is there suffering of birth and death? Is it not because there are afflictions and ignorance? Has the fundamental purpose and goal of learning Buddhism been lost? Has one become utterly confused? Why is everyone not yet a Buddha now? Is it not because there are various ignorances and afflictions at different levels?

Attaining the fruit and severing afflictions is like cutting through a thick tree root. Completely severing the tree root corresponds to the fourth fruit. Before the tree root is completely severed, the root is cut away bit by bit, broken off gradually. Attaining the first fruit corresponds to having begun cutting the tree root and having already cut away a small part—the three fetters. The second fruit cuts away more—greed, hatred, and delusion become very faint. The third fruit severs desire and anger, corresponding to cutting away most of the tree root; the big tree is about to fall at any time. The fourth fruit corresponds to the tree root being completely severed; one can enter Nirvana without residue at any time.

XI. Realization is the Mental Faculty Abiding in Samadhi

When dozing off, hearing a loud noise, one suddenly understands that when hearing a sound, the ear consciousness discerns first, then the mind consciousness discerns afterward. Whether this belongs to realization depends on the specific circumstances. If, upon hearing the loud noise, the mental faculty settles into it, clearly distinguishes the sequence of discernment by ear consciousness and mind consciousness, lucid and distinct, without the conscious mind's analysis and thinking, and the mental faculty discerns it directly without further doubt, then it is the mental faculty's direct realization. Each person's wisdom differs; the conditions needed for realization differ. For some, one piece of evidence, one instance is sufficient. For others, even if all evidence is given, no matter how many instances are witnessed, they cannot ascertain it; they cannot realize it directly.