The Direction of Zen Meditation

The direction of Chan meditation should involve investigating the essence of every phenomenon as it arises amidst all activities of the five aggregates during walking, standing, sitting, and lying down. It is said that the five aggregates are illusory; since they are illusory, why do they still appear? The aggregate of volition in walking, standing, sitting, and lying down is all illusory transformation—how exactly does this illusion occur, and who creates these appearances? When sitting in meditation, is there a person meditating? Who is meditating? The eighth consciousness, the Tathagatagarbha, does not meditate; the seventh consciousness, the mental faculty, does not meditate; the mind consciousness does not meditate; the first five consciousnesses do not meditate; and without consciousness, the body cannot meditate. So let us consider: is there a person meditating? Who is meditating? How is the phenomenon of meditation formed? This is Chan meditation—penetrate this, and enlightenment will dawn.

When we speak, we should contemplate: Who is speaking? Is there a speaker? How is the phenomenon of speech formed? The eighth consciousness, the Tathagatagarbha, does not speak; the seventh consciousness, the mental faculty, does not speak; the mind consciousness does not speak; the first five consciousnesses do not speak; and without consciousness, the tongue cannot speak—otherwise, a corpse could speak. So who exactly is speaking? How does speech occur? How is language formed? This is Chan meditation—penetrate this, and enlightenment will dawn. Who exactly is reciting the Buddha’s name? Who is reading the sutras? Toward all phenomena, one must generate doubt. When conditions ripen, this doubt will be resolved, dispelling confusion and attaining enlightenment.