The Direction of Chan Meditation

The direction of Chan investigation should be within all the activities of the five aggregates—walking, standing, sitting, and lying down—examining, as each dharma arises, what its substance ultimately is. It is said that the five aggregates are illusory; since they are illusory, why can they still appear? The aggregate of volitional formations in walking, standing, sitting, and lying down are all illusory transformations—how exactly are they transformed, and who transforms these marks? When sitting in meditation, is there a person who is meditating? Who is meditating? The eighth consciousness, the tathāgatagarbha, does not meditate; the seventh consciousness, the manas, does not meditate; the mind consciousness does not meditate; the first five consciousnesses do not meditate; and without consciousness, the body would not meditate either. So let us consider: is there a person who is meditating? Who is meditating? How is the dharma of meditation formed? This is Chan investigation; when the investigation is penetrated, enlightenment occurs.

When we speak, we should consider: who is speaking? Is there a person who speaks? How is the dharma of speaking formed? The eighth consciousness, the tathāgatagarbha, does not speak; the seventh consciousness, the manas, does not speak; the mind consciousness does not speak; the first five consciousnesses do not speak; and without consciousness, the tongue would not speak either—otherwise, dead people could also speak. Who exactly is speaking? And how does one speak—how is language formed? This is Chan investigation; when the investigation is penetrated, enlightenment occurs. In recollection of the Buddha (buddhānusmṛti), who exactly is reciting? In reading the sutras, who exactly is reading? One should raise a questioning doubt about all things; when the conditions ripen, the questioning doubt can be resolved, breaking through delusion and attaining enlightenment.