Manifestations of the Body View

In real life, what kinds of influences can increase the view of self in relation to the physical body? Why is it difficult to eliminate this view? Why can those who eliminated the view of self in a past life quickly eliminate it again in this life upon encountering the Dharma? By identifying all these phenomena and then gradually subduing attachment and affection for the physical body, eliminating the view of self will become faster. All aspects of caring for and protecting the physical body stem from this view of self. What specific aspects of care and affection do we have for the physical body?

If we study the precepts for monastics, we understand why the Buddha established so many detailed rules. They were all designed to subdue the view of self and the view of a permanent ego. Monastics who don’t understand this often find the precepts too restrictive. If one diligently observes the precepts set by the Buddha, one can attain liberation. The precepts of the Hinayana tradition are also called the pratimokṣa vows (individual liberation vows). By upholding even one precept, one gains a measure of liberation. Therefore, as long as one becomes a monastic and practices, one will surely attain the fourth fruition of Arhatship in the future. Liberation will inevitably come one day. There are many benefits to monastic life: liberation and freedom.

The modern lifestyle makes it very difficult for people to eliminate the view of self. People are too fastidious, picky, and indulgent, caring only about comfort and enjoyment without restraint. To observe one’s own view of self, examine it from every angle of daily life: food, clothing, shelter, daily necessities, and transportation. Observe it in relation to wealth, lust, fame, food, and sleep. Investigate it through the experiences of seeing forms, hearing sounds, feeling tactile sensations, smelling scents, and tasting flavors. If you find yourself particularly valuing these aspects, being overly concerned about the physical body, excessively caring for it, or being very particular about its comforts and enjoyments, it indicates a strong view of self, and methods should be sought to subdue it.

A lifestyle that modern people might find dull or monotonous is actually more conducive to nurturing the mind and makes it easier to eliminate the view of self and the view of a permanent ego. Such a lifestyle is less likely to foster greed and attachment; the mind remains simpler and purer, less focused on or concerned with the physical body, making it easier to eliminate the view of self. The sense of "I" also becomes weaker, facilitating the elimination of the view of a permanent ego. Furthermore, such a lifestyle does not waste blessings (merit and virtue). Supported by accumulated merit, one’s progress on the path advances swiftly. A true Bodhisattva cherishes their merit and virtue deeply and will not casually deplete it through indulgence. Therefore, they do not pursue luxuries. When Bodhisattvas take birth in this world, they do not choose wealthy families, to avoid having their blessings squandered by their parents’ decisions during childhood. People nowadays neither understand nor value these matters of merit and virtue. Unknowingly and carelessly, they deplete them through indulgence — a great pity. They remain unaware, even taking pride in enjoying wealth and luxury. Parents must be responsible for their children and cannot casually make decisions that consume the children’s blessings. If those blessings are exhausted during childhood, they will have less merit when grown, leading to suffering. When they later study Buddhism, insufficient merit dedicated to the path will make it difficult to achieve success in their spiritual practice.

In past eras, there were no various bodily adornments, no home decorations, no diverse array of clothing and food. People did not apply anything to their bodies, nor did they spray scents indoors. There was minimal decoration; everything was simple. Consequently, it was harder to become attached to sights, sounds, smells, tastes, and tactile sensations. People rarely indulged in bodily care, their thoughts were simpler, and the view of self was easier to eliminate. It is difficult for the wealthy to cultivate the Way because their habits of greed are too strong; it is difficult for the poor to practice generosity because they lack blessings. Therefore, cultivating the Way begins with small, incremental steps — accumulating little by little, gathering small amounts into greater wholes. By developing good practice habits, there is no worry about failing to realize the Way.