The Direction of Zen Meditation

The direction of Chan practice should involve examining the substance of all activities within the five aggregates during walking, standing, sitting, and lying down, investigating what their essence truly is whenever any phenomenon arises. It is said that the five aggregates are illusory; since they are illusory, why do they still appear? The volitional aggregate within walking, standing, sitting, and lying down is all illusory transformation. How exactly is this illusion formed, and who creates these appearances? 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 conscious minds, the body cannot meditate. Then we should contemplate: Is there a person who is meditating? Who is meditating? How is the phenomenon of meditation formed? This is investigating Chan. When this is penetrated, enlightenment is attained.

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 manas, does not speak; the mind consciousness does not speak; the first five consciousnesses do not speak; and without conscious minds, the tongue cannot speak—otherwise, a corpse could speak. Ultimately, who is speaking? And how does speaking occur? How is language formed? This is investigating Chan. When this is penetrated, enlightenment is attained. While reciting the Buddha's name, who exactly is reciting? While reading sutras, who exactly is reading? Regarding all phenomena, one should arouse doubt. When the causes and conditions mature, the doubt will be resolved, delusion will be shattered, and enlightenment will be attained.