Elimination of Self-View Is Very Important Before Seeing One's True Mind

In this present age, because sentient beings have meager wholesome roots, scant merit, and heavy innate afflictions, the sequence of practice must first be to eliminate self-view, and then to investigate Chan in order to awaken to the true mind. It is impossible to eliminate self-view at the same moment one awakens to the true mind and uncovers the hidden meaning. If the hidden meaning can be easily guessed, and there is no process in between of rejecting the self of the five aggregates and eighteen elements, self-view cannot be eliminated.

This process is extremely important, vitally important. Without this process, one comes to know the hidden meaning, but the element of guessing, inference, and speculation is very great. As a result, although the hidden meaning is known, the mind of self-clinging is not removed, and all subsequent actions still revolve tightly around a so-called self. Before this, one acts with care and caution; after this, one acts brazenly, as if holding a trump card and having backing—this is even more frightening.

Therefore, before each person awakens to the true mind, one must engage in contemplative practice (vipaśyanā-caryā) on the selflessness of the five aggregates, eliminate the mind of self-clinging, and cut off the stream of seeds for creating unwholesome karma; only afterward can one become a true, genuine bodhisattva of selflessness. If anyone lacks this process and directly digs out the hidden meaning without eliminating self-view, I will not acknowledge such a person as a bodhisattva who has awakened to the true mind. As for stamping a radish seal elsewhere, that is beyond my control.

Many people study Buddhism clearly seeking the liberation of selflessness, and study the Dharma precisely in order to attain selflessness; yet they do not engage in contemplative practice on selflessness within their own minds. The actions of their speech, conduct, and mental activity still revolve tightly around a so-called self. They not only cling to themselves but also cling to others; not only seek to control themselves but also seek to control others. Acting this way runs directly counter to the Path. When could one ever cultivate selflessness? When could one ever attain liberation of mind?

The more selfless a person's bodily, verbal, and mental actions are, the more liberated and at ease the mind becomes—this is the ultimate goal of studying the Buddha's Dharma. Studying Buddhism and cultivating practice is not for gaining some personal worldly benefit or benefits; on the contrary, it is precisely by letting go of so-called personal benefits in the worldly realm that one can obtain the greatest benefit of the supramundane Dharma, and thereby gain 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 constantly 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 self-interest, and you will discover that heaven and earth are so vast, and the mind is so open and free. Throughout countless kalpas of past lives, one suffered such unbearable anguish and pain—all because of a so-called self, constantly and everywhere acting for the self, yet gaining no benefit at all, suffering anguish without end. Now that one has encountered the Dharma of the liberation of selflessness, why not take this opportunity to let go of the self and attain liberation and freedom sooner?