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

To investigate the Tathagatagarbha, it is best to cultivate sufficient meditative concentration first. This way, doubt can arise regarding all activities of the five aggregates. When meditative concentration is insufficient, the illusory nature of the five aggregates is not thoroughly contemplated and realized, the view of self remains unbroken, and the essential nature of the Tathagatagarbha cannot be clearly contemplated. Consequently, doubt is not easily aroused. The key point is that the principle of the illusory nature of the five aggregates is not thoroughly penetrated. If one does not mentally negate all activities of the five aggregates, one will regard the various activities of the five aggregates as naturally and rightfully existing, as spontaneously arising. In that case, one cannot doubt the source of the dynamism of the five aggregates, nor contemplate how the five aggregates manifest, and thus cannot investigate or seek the Tathagatagarbha that coexists simultaneously with the five aggregates. If the foundation in the Hinayana path is solid, the view of self is severed, and there is no need to deliberately generate doubt. With the meditative power of single-pointed concentration, doubt naturally arises. Then, investigating the Tathagatagarbha 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, laughing, and conversing. One must observe the illusory nature of the physical body and the illusory nature of the conscious mind. Although intellectually, theoretically, one knows that the body is not the self and consciousness is not the self—that the self is formless and without characteristics—the manas has not yet acknowledged this. Although the conscious mind knows its own illusory nature, it has no practical effect. The one in charge is still the manas; the creation of bodily, verbal, and mental actions is still dictated by the manas. Since the manas does not know the truth, the inner mind still takes consciousness as the self, regarding the subtle functional activities of consciousness as real and indestructible. Thus, Chan practice becomes exceedingly difficult.

To truly sever the view of self, one must enter deep meditative absorption, 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 ripen, the manas will acknowledge that the functional activities of consciousness are not real, are not the self. At that time, a great transformation occurs within. Thereafter, when investigating Chan to seek the true mind, the Tathagatagarbha, realization becomes relatively easier.

First sever the view of self, then investigate Chan; the investigation will then be relatively effortless. Only after the five aggregates are thoroughly "dead" can doubt arise. Practicing Chan with doubt, realization occurs swiftly. If meditative concentration is insufficient, doubt cannot arise; if wisdom power is insufficient, doubt cannot arise either. 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 paramitas. Then, find ways to perfect the six paramitas of a bodhisattva. In the future, you will certainly become a true Mahayana bodhisattva.

Usually, frequently examine how much you have already perfected the conditions of the bodhisattva's six paramitas, what is still lacking, and diligently strive to supplement the deficient conditions, striving to perfect them as much as possible. Also, examine your mental disposition and vow power—how much your mind has expanded, how much your vision has broadened. The content we need to cultivate is truly extensive. Each aspect must be steadily and practically cultivated, step by step, with solid footing. In this way, you will unconsciously advance layer by layer, becoming a bodhisattva who embodies the true meaning of Mahayana. One who can genuinely feel compassion for sentient beings is certainly a true bodhisattva. A true bodhisattva is necessarily a bodhisattva of true meaning. Therefore, the hallmark of a bodhisattva, in summary, is compassion, loving-kindness, sympathetic joy, and equanimity. This is the most fundamental standard of a bodhisattva.