How to Realize the Self-Nature of Tathagatagarbha (Part 2)

The fifth perfection is the perfection of meditative concentration (dhyāna-pāramitā). A bodhisattva's mind must possess stability. This stability, on one hand, refers to the four dhyānas and the eight samādhis. One must cultivate the skill of the four dhyānas and eight samādhis, especially the preliminary concentration before the first dhyāna (anāgamya-samādhi) and the first dhyāna itself. It is within these two states of concentration that one can effectively practice contemplative observation (vipaśyanā). Only with the capacity for contemplative observation can one engage in investigating Chan (Zen), and subsequently realize the truth, thereby giving rise to the great wisdom of the Buddha Dharma through concentration. Concentration also generates merit, known as the merit of concentration (dhyāna-puṇya). On the other hand, stability refers to the mind being settled and resolute. Regarding the profound Mahāyāna doctrine of the true reality of prajñā (wisdom), the mind has attained unwavering certainty, immovable and free from doubt, firmly believing that the prajñā scriptures are the essential treasure leading to the path of Buddhahood, thus diligently practicing them.

The final perfection of the bodhisattva's six perfections is the perfection of wisdom (prajñā-pāramitā). A bodhisattva must cultivate prajñā wisdom. Prajñā refers to the inherently pure mind, the Tathāgatagarbha, which is unborn and undying. The prajñā scriptures primarily consist of the six hundred volumes of the Mahāprajñāpāramitā Sūtra, which mainly expounds on the essential nature of the prajñā reality-mind, the Tathāgatagarbha. Centered on sūtras like the Heart Sūtra (Prajñāpāramitāhṛdaya Sūtra) and the Diamond Sūtra (Vajracchedikā Prajñāpāramitā Sūtra), they proclaim the supreme merits of the prajñā mind-essence, guiding sentient beings to realize the true reality and awaken great wisdom. Bodhisattvas must study and comprehend these scriptures. After understanding them, they investigate and verify the teachings within meditative concentration. When the causes, conditions, and time are ripe, they will realize the prajñā mind-essence, the Tathāgatagarbha, thereby attaining great prajñā wisdom.

The primary practice for a bodhisattva is these six perfections (pāramitās), with the last one, prajñā wisdom, being the most crucial. We are all currently imbuing and cultivating prajñā wisdom, imbuing and cultivating the Dharma of the Tathāgatagarbha. The length of kalpas (aeons) each bodhisattva spends on this cultivation differs, so the speed of realization varies. This is because, throughout countless kalpas, we have been deeply attached to the illusory appearances of the five aggregates (skandhas) and the eighteen elements (dhātus), mistaking all false dharmas for real. Consequently, this obscures the true mind's appearance, causing us to recognize only the false appearances and not the true Dharma.

Therefore, many bodhisattvas first cultivate the Hīnayāna teachings of the Āgama Sūtras, initially seeking to eradicate the view of self (satkāya-dṛṣṭi). After attaining the first, second, third, and fourth fruits (stages of sainthood), they progressively eliminate all false appearances within their minds. Then, amidst the false appearances, they search for the true reality. After eradicating the view of self, it becomes easier to find that wish-fulfilling jewel (maṇi-ratna) which is unborn, undying, and perpetually radiant. Before eradicating the view of self, it is easy to mistake certain elements within the five aggregates as the precious jewel, making the true inherent Tathāgatagarbha jewel difficult to find because they are mixed together and hard to distinguish. Once we eliminate all the five aggregates and eighteen elements, it becomes easier to realize the inherently pure mind, the Tathāgatagarbha. Thus, enlightenment of the mind (ming xin) will also occur swiftly.