Eliminating Self-View First and Then Investigating the Tathāgatagarbha Is the Most Effortless Way

To investigate the tathāgatagarbha, it is best to first cultivate sufficient meditative concentration (samādhi) before investigating, so that questioning doubt can arise toward the various activities of the five aggregates (pañcaskandha). When meditative concentration is insufficient, the illusory nature of the five aggregates has not been thoroughly contemplated through contemplative practice (vipaśyanā-caryā); the self-view (ātma-dṛṣṭi) is not eliminated, and the essential nature of the tathāgatagarbha is not clearly deliberated upon, so questioning doubt does not easily arise. The key point is still that the principle of the five aggregates' illusoriness is not thoroughly understood; if the mind has not negated all the activities of the five aggregates, one will regard the various activities of the five aggregates as naturally existing and inherently present. In that case, one cannot doubt the source of power behind the five aggregates, nor contemplate how the five aggregates manifest, and thus cannot investigate and search for the tathāgatagarbha that exists simultaneously with the five aggregates. If one's foundation in the Small Vehicle is solid and the self-view has been eliminated, there is no need to deliberately generate questioning doubt; with the meditative concentration of unifying the mind on one object, questioning doubt will arise naturally, and then investigating the tathāgatagarbha becomes effortless and easy to enter into.

When eliminating the self-view, one must observe the illusory nature of one's entire five aggregates in walking, standing, sitting, lying down, speaking, and laughing, observing the illusory nature of the physical body as well as the illusory nature of the mind consciousness. Although in terms of knowledge and views, in theory, one knows that the body is not the self and the mind consciousness is not the self, and that the self is formless and without marks, the manas has not yet acknowledged it. Although the mind consciousness knows that it itself is illusory, it has no actual decisive power; the one who acts as the dominant authority is still the manas, and the creation of bodily, verbal, and mental actions is still decided by the manas. Since the manas does not know the truth, deep within it still takes the mind consciousness as the self, regarding the subtle functions of the mind consciousness as real and imperishable. In such a case, investigating Chan becomes extremely laborious.

To truly eliminate the self-view, one must enter deep meditative concentration and then deliberate in fine detail, repeatedly immersing and training the manas, so that the manas comes to know that the self of the five aggregates is indeed illusory and unreal. When the conditions ripen, the manas will acknowledge that the functions of the mind consciousness are not real and not the self; at that point, a great transformation will occur within the mind. Thereafter, when investigating Chan and searching for the true mind, the tathāgatagarbha, realization will be relatively easier.

If one first eliminates the self-view and then investigates Chan, the investigation will be relatively relaxed. Only after the five aggregates have thoroughly "died" can questioning doubt arise; investigating Chan with questioning doubt, realization comes quickly. If meditative concentration is insufficient, questioning doubt cannot arise; if the power of wisdom (prajñā-bala) is insufficient, questioning doubt also cannot arise. Frequently check whether the direction of your practice is correct, whether the method is appropriate, and what is still lacking among the conditions of the six pāramitās; then find ways to perfect the bodhisattva's six pāramitās, and in the future you will surely become a true Mahāyāna bodhisattva.

Ordinarily, one should frequently check how many of the conditions of the bodhisattva's six pāramitās one has already fulfilled and which are still lacking; for the insufficient conditions, strive to make them up and perfect these conditions as much as possible. One must also examine the state of one's disposition and the strength of one's vows—how much one's capacity of mind has expanded, and how much one's horizons have broadened. There is truly a great deal for us to cultivate; each item must be steadily and solidly cultivated in practice, step by step. In this way, one will imperceptibly advance level by level and become a bodhisattva of the true meaning of the Mahāyāna. A person who can feel compassion for sentient beings is certainly a true bodhisattva, and a true bodhisattva must be a bodhisattva of real meaning. Therefore, the hallmark of a bodhisattva, summed up, is loving-kindness, compassion, joy, and equanimity—this is the most fundamental standard of a bodhisattva.