First Eradicate the View of Self, Then Investigate Tathāgatagarbha: The Most Effort-Saving Way

To investigate the tathāgatagarbha, it is best to first cultivate sufficient meditative concentration (samādhi) before investigating, so that one can develop questioning doubt toward the various activities of the five aggregates (pañca-skandha). When meditative concentration is insufficient, the illusory nature of the five aggregates has not been thoroughly contemplated through contemplative practice (vipaśyanā-caryā); the view of self (satkāya-dṛṣṭi) is not eradicated, the essential nature of the tathāgatagarbha is not clearly deliberated, and questioning doubt will not easily arise. The key point is still that the principle of the illusoriness of the five aggregates is not thoroughly understood; if the mind has not negated all the activities of the five aggregates, one will consider the various activities of the five aggregates as naturally and rightfully existing, as arising spontaneously. In that case, one cannot doubt the source of power of 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 view of self has been eradicated, there is no need to deliberately develop questioning doubt; with the meditative concentration of unifying the mind on one point, questioning doubt will arise naturally, and then investigating the tathāgatagarbha will come with ease and be readily entered into.

When eradicating the view of self, one must observe the illusory nature of one's entire five aggregates in the midst of 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 that the mind consciousness is also not the self, and that the self is formless and without marks, the manas has not yet acknowledged this. Although the mind consciousness knows that it itself is illusory, it has no actual decisive function; it is still the manas that plays the dominant role, and it is the manas that has the final say in the creation of bodily, verbal, and mental actions. The manas does not know the truth, and 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 eradicate the view of self, one must enter deep meditative concentration, then deliberate carefully and repeatedly permeate the manas, letting the manas come 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 are not the self; at that point, a great transformation will occur within. Thereafter, when investigating Chan to search for the true mind, the tathāgatagarbha, realization will be relatively easier.

If one first eradicates the view of self and then investigates Chan, the investigation will be relatively effortless. 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 perfections; then find ways to perfect the six perfections of the bodhisattva, and in the future you will surely become a true Mahāyāna bodhisattva.

In daily life, one should frequently examine how many of the conditions of the bodhisattva's six perfections have already been fulfilled, which are still lacking, and strive to make up for the insufficient conditions, perfecting them as much as possible. One must also examine the state of one's disposition and power of vows, how much one's capacity of mind has expanded, and how much one's horizons have broadened. There is truly much content for us to cultivate; each item must be steadily and solidly cultivated in practice, step by step. In this way, one will unknowingly advance level by level and become a bodhisattva of the true meaning of the Mahāyāna. A person who can have 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.