First Abandon Self-View, Then Investigate Tathāgatagarbha: The Most Effortless Path

To investigate the Tathāgatagarbha, it is best to first cultivate sufficient meditative concentration before proceeding. This allows doubt to arise regarding all activities of the five aggregates. When meditative concentration is insufficient, the illusory nature of the five aggregates is not thoroughly observed and realized, the view of self is not severed, the essential nature of the Tathāgatagarbha cannot be clearly contemplated, and doubt is difficult to arise. The key point remains that if the principle of the illusoriness of the five aggregates is not penetrated, and one does not mentally negate all activities of the five aggregates, one will consider the various activities of the five aggregates to be self-evidently existent, naturally arising. In that case, one cannot doubt the source of the five aggregates' dynamism, nor observe how the five aggregates manifest, and thus cannot investigate and seek the Tathāgatagarbha that coexists simultaneously with the five aggregates. If the foundation of the Śrāvaka vehicle is solid, the view of self is severed, and there is no need to deliberately generate doubt; coupled with the meditative concentration of one-pointedness of mind, doubt will naturally arise. Then, investigating the Tathāgatagarbha becomes effortless and easy to penetrate.

When severing the view of self, one must observe the illusory nature of one's entire five aggregates during walking, standing, sitting, lying down, speaking, and laughing—observing the illusory nature of the physical body and the illusory nature of the conscious mind. Although intellectually and theoretically one knows that the body is not the self, the conscious mind is not the self, and that the self is formless and without characteristics, the manas (ego-mind) has not yet accepted this. Although the conscious mind knows it is illusory, this has no practical effect, for it is the manas that dominates; the actions of body, speech, and mind are still dictated by the manas. Since the manas does not know the truth, the inner mind still takes the conscious mind as the self, regarding the subtle functions and activities of consciousness as real and indestructible. Thus, Chan practice becomes considerably more difficult.

To truly sever the view of self, one must enter deep meditative absorption (dhyāna), then contemplate meticulously, repeatedly permeating the manas so that it realizes that the self composed of the five aggregates is indeed illusory and unreal. When conditions mature, the manas will acknowledge that the functions and activities of consciousness are not real and are not the self. At that time, a great inner transformation will occur. Afterwards, when investigating and seeking the true mind, the Tathāgatagarbha, realization will be relatively easier.

First sever the view of self, then investigate Chan; the investigation will then be relatively easier. Only after the five aggregates are thoroughly "dead" can doubt arise. Practicing Chan with this doubt, realization will come quickly. If meditative concentration is insufficient, doubt cannot arise; if wisdom power is insufficient, doubt also cannot arise. Regularly examine whether the direction of your effort is correct, whether the methods are suitable, and what is still lacking in the conditions of the Six Pāramitās. Then, find ways to perfect the Six Pāramitās of a Bodhisattva, and you will certainly become a true Mahāyāna Bodhisattva in the future.

Usually, examine more often how much you have already perfected of the Six Pāramitās of a Bodhisattva, what is still lacking, and strive to supplement the deficient conditions, endeavoring to perfect these conditions as much as possible. Also, examine your own mental disposition and power of vow—how much your mental capacity has expanded, how much your vision has broadened. The content we need to cultivate is indeed vast. Each aspect must be steadily and practically cultivated step by step, with each step leaving a footprint. In this way, you will unconsciously progress layer by layer, becoming a Bodhisattva who embodies the true meaning of Mahāyāna. One who can genuinely feel compassion for sentient beings is certainly a true Bodhisattva. A true Bodhisattva is necessarily a Bodhisattva of true meaning (realizing the ultimate truth). Therefore, the hallmark of a Bodhisattva, summarized concisely, is loving-kindness, compassion, sympathetic joy, and equanimity (maitrī, karuṇā, muditā, upekṣā). This is the most fundamental standard of a Bodhisattva.