The Direction of Zen Meditation

The direction of investigating Chan should be within all activities of the five aggregates during walking, standing, sitting, and lying down. When each phenomenon arises, one should probe into what its essence truly is. It is said that the five aggregates are illusory—since they are illusory, why do they still manifest? The aggregate of formations in walking, standing, sitting, and lying down are all illusory transformations. How exactly are they transformed? Who transforms these appearances?

When sitting in meditation, is there really a person sitting? Who is sitting? The eighth consciousness, the Tathāgatagarbha, does not sit in meditation. The seventh consciousness, the mental faculty, does not sit in meditation. The conscious mind does not sit in meditation. The first five consciousnesses do not sit in meditation. If the body lacks conscious awareness, it cannot sit in meditation. Then let us contemplate: Is there really a person sitting? Who is sitting? How is the phenomenon of sitting formed? This is investigating Chan; when one thoroughly investigates and comprehends it, one attains enlightenment.

When we speak, we should contemplate: Who is speaking? Is there a speaker? How is the phenomenon of speaking formed? The eighth consciousness, the Tathāgatagarbha, does not speak. The seventh consciousness, the mental faculty, does not speak. The conscious mind does not speak. The first five consciousnesses do not speak. Without conscious awareness, the tongue cannot speak—otherwise, a dead person could also speak. Who exactly is speaking? And how does speaking occur? How is language formed? This is investigating Chan; when one thoroughly investigates and comprehends it, one attains enlightenment.

Who exactly is reciting the Buddha’s name? Who exactly is reading the sutras? Toward all phenomena, one should give rise to doubt. When the conditions ripen, one can resolve this doubt, dispel confusion, and attain enlightenment.