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—probing into what the substance of each dharma as it arises truly is. It is said that the five aggregates are illusory; since they are illusory, why do they still appear? The aggregate of formations in walking, standing, sitting, and lying down are all illusory transformations—how exactly are they transformed, and who transforms 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 if the body had no conscious mind, it would not meditate either. So let us consider: is there a person who is meditating? Who is meditating? How does the dharma of meditation come about? 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 is speaking? How does the dharma of speaking come about? 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 if the tongue had no conscious mind, it would not speak either—otherwise, dead people could also speak. Who exactly is speaking? And how does one speak—how does language come about? This is Chan investigation; when the investigation is penetrated, enlightenment occurs. In recollection of the Buddha (buddhānusmṛti), who exactly is reciting? In reading the sūtras, who exactly is reading? One should raise questioning doubt about all things; when the conditions ripen, the doubt can be resolved, breaking through delusion and awakening to enlightenment.