The Cause of the Inability to Sever the View of Self

Cultivation begins with negating and dismantling the functions and operations of the five aggregates of the physical body. Only then is it possible to discover the essential self behind the five aggregates. How is the physical body unreal and lacking inherent sovereignty? The physical body is composed of the Four Great Elements, controlled and manipulated by them. Attempting to master these elements is no easy feat; it requires immense effort and may still prove unsuccessful. For instance, in the sweltering heat of summer, one sweats profusely, and some may even develop heat rash. This occurs due to the imbalance of the fire, water, and earth elements. Turning on the air conditioner for relief might then cause the body to catch a chill and feel unwell, reflecting an imbalance in the wind element. Such a body, perpetually subject to the disharmony of the Four Great Elements, is truly vexing. As long as one possesses this physical form, the Four Great Elements will forever seek to dominate it. The Buddha taught that the Four Great Elements are like four poisonous snakes, exceedingly difficult to manage; the slightest negligence allows them to inflict harm. Such a body has absolutely no autonomy. Could this be the essential self? Could this be me?

The self that endures unceasingly through life after life should be free and unbound, possessing autonomy. It should be impervious to all afflictions, capable of mastering all things without being mastered by any. What wise person would regard such a physical body as the self or as belonging to the self? One should swiftly negate and eradicate this notion within one's own mind, then seek a new master to take refuge in.

If such a clear and evident truth cannot yet be confirmed within one's own heart, it indicates a deficiency in cultivation. What exactly is lacking? Merits, wisdom, meditative concentration, precepts, and so forth—strive to perfect each one as quickly as possible. Do not continue in laziness and repeated procrastination.

When the principle that the physical body is not the self and the five aggregates are devoid of self becomes abundantly clear, one should courageously embrace it. The ingrained notion of self accumulated over countless kalpas should be updated and replaced—the old discarded, the new embraced, resulting in a complete renewal. Yet, this concept of "I" seems stubbornly fixed, immovable no matter what; advancing even a single step further proves extremely difficult. This is an obstruction, like a massive mountain blocking the path, impossible to surmount. Toppling this mountain requires the combined power 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 encompasses the blessing power of Buddhas, Bodhisattvas, and Dharma protectors; the propelling power of fellow practitioners; and the power of other wholesome conditions. Self-power should be primary, supplemented by other-power. Only when self-power is sufficient can other-power become effective.

For example, imagine a person pushing a cart uphill when suddenly a large rock blocks the path ahead. Unable to move the cart past the rock alone, straining with all their might yields no progress. This is when combined forces are needed. Self-power lies in one's physical strength, perseverance, skillful strength, decision-making power, and so on. Other-power manifests because of wholesome connections formed in the past and seeds of good karma sown. By chance, someone passes by, connected to you by affinity, willing to help push the cart. If two people cannot move it, and another passerby appears, also willing to lend a hand, then the combined strength of three people allows them to successfully pass the obstacle and continue onward.

If in the past you failed to form wholesome connections or help others, planting no seeds of merit or wholesome karma, then when you encounter obstacles, you will be isolated and without aid; no external or other-power will come to your assistance. Perhaps no one will even pass by; no one will know of your difficulty. Even if someone does pass by, lacking affinity or shared 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 supporting companions; the strength of a single individual is insufficient. How can one traverse the vast kalpas of practice spanning Three Asamkhyeya Kalpas while isolated and unaided? If one is unwilling to even lift a finger to help others, accumulates no merit, forms no wholesome connections, and sows no seeds, then encountering any obstacle will prove insurmountable by one's own power alone, leading only to futile sighs and sorrow. If you do not help others, how can you expect help from heaven?