In Yogacara, according to the Mahayanasamgraha and others, the first step is realising that all phenomena are only consciousness and the next step is realising that "only consciousness" is illusion too. Chan is not strictly bound by tathagatagarbha teachings as it is clearly presented by the Niutou school (disappeared long ago) that based itself purely on madhyamaka doctrines. Also, "seeing nature" doesn't mean finding something existent or non-existent. Here are two cases from the Platform Sutra:
On Shenhui (ch. 8)
One day the Master addressed the assembly as follows: "I have a thing. It has no head or tail, no name or label, no back or front. Do you all know what it is?"
Shen Hui stepped forward and said, "It is the root source of all Buddhas, Shen Hui's Buddha nature!"
The Master said, "I just told you that it had no name or label, and you immediately call it the root-source of all Buddhas. Go and build a thatched hut over your head! You're nothing but a follower who pursues knowledge and interpretation."
On Huai Jang (ch. 7)
Dhyana Master Huai Jang was the son of the Tu family in Chin Chou. He first visited National Master An of Sung Mountain, who told him to go to Ts'ao Hsi to pay homage. When he arrived, he bowed, and the Master asked him, "What has come?"
He replied, "Sung Shan."
The Master said, "What thing is it and how does it come?"
He replied, "To say that it is like a thing is to miss the point."
The Master said, "Then can there still be that which is cultivated and certified?"
He replied, "Cultivation and certification are not absent, but there can be no defilement."
The Master said, "It is just the lack of defilement of which all Buddhas are mindful and protective. You are like that, and I am like that, too.
And two koans:
A monk asked: "Why do you teach that Mind is no other than Buddha?"
"In order to make a child stop its crying."
"When the crying is stopped, what would you say?"
"Neither Mind nor Buddha."
"What teaching would you give to him who is not in these two groups?"
"I will say, 'It is not a something.'
"If you unexpectedly interview a person who is in it what would you do?" finally, asked the monk.
"I will let him realize the great Tao."
Nanquan's (Nansen) story:
A monk asked Nansen, "Is there any Dharma that has not been preached to the people?"
Nansen answered, "There is."
"What is the truth that has not been taught?" asked the monk.
Nansen said, "It is not mind; it is not Buddha; it is not things."
"There is no such thing as the real mind. Ridding yourself of delusion: that's the real mind."
(Sheng-yen: Getting the Buddha Mind, p 73)
“Don’t rashly seek the true Buddha;
True Buddha can’t be found.
Does marvelous nature and spirit
Need tempering or refinement?
Mind is this mind carefree;
This face, the face at birth."
(Nanyue Mingzan: Enjoying the Way, tr. Jeff Shore; T51n2076, p461b24-26)