Wind Moving? Pennant Moving? Mind Moving?

Question: In the Sixth Patriarch's case of "It is not the wind that moves, nor the flag that moves, but the mind that moves," which consciousness does the "mind" refer to?

Answer: If the seventh consciousness remains unmoving, the realm of wind and flag cannot appear in the mind. If the mental faculty (manas) does not grasp at the wind and flag, there would be no eye consciousness or mental consciousness to discern them. Therefore, it is said that the seventh consciousness moves because it possesses the nature of discernment; there is knowing, and the result of knowing is the outcome of movement.

The movement of the wind and flag within the mind arises from the essential realm external to the seventh consciousness. The external wind and flag are also ceaselessly arising and ceasing moment by moment, while the Tathāgatagarbha (Buddha-nature) continuously transmits the images of wind and flag into the subtle sense organs. This means the Tathāgatagarbha is constantly producing and manifesting wind and flag; it is always "moving" in manifestation. Yet this "movement" is an illusion, for the Tathāgatagarbha has never been stirred by this, never generated a single thought about it. From this perspective, the Tathāgatagarbha is "moving yet unmoving."

In reality, the external wind and flag are also unmoving, because wind and flag are material objects, phenomena subject to arising and ceasing. The four great elements (earth, water, fire, wind) release particles of the four elements outward moment by moment, causing wind and flag to undergo momentary arising, ceasing, and transformation. All material forms lack inherent nature; thus, matter does not move by itself—it is through the Tathāgatagarbha that the appearance of movement arises. Essentially, the manifestation of all phenomena is still the result of the Tathāgatagarbha's "movement." Yet the Tathāgatagarbha is formless and without characteristics; its "movement" is non-movement, and no trace of its movement can be found anywhere.

Because the mental faculty (manas) moves, the Tathāgatagarbha must accordingly manifest the phenomena required by the mental faculty. Thus, the dynamic and active nature of the Tathāgatagarbha becomes apparent. It is eternally selfless and impartial, serving the mental faculty wholeheartedly, serving all sentient beings.