Mazu Daoyi's teachings and dialogues were collected and published in his Jiangxi Daoyi Chanshi Yulu "Oral Records of Chan Master Daoyi from Jiangxi".
Buddha Nature
Though regarded as an unconventional teacher, Mazu's teachings emphasise Buddha-nature:
et each of you see into his own mind. ... However eloquently I may talk about all kinds of things as innumerable as the sands of the Ganges, the Mind shows no increase... . You may talk ever so much about it, and it is still your Mind; you may not at all talk about it, and it is just the same your own Mind.
Shock techniques
Mazu Daoyi, in order to shake his students out of routine consciousness, employed novel and unconventional teaching methods. Mazu is credited with the innovations of using katsu (sudden shouts), keisaku (unexpected strikes with a stick) and unexpectedly calling to a person by name as that person is leaving. This last is said to summon original consciousness, from which enlightenment arises. Mazu also employed silent gestures, non-responsive answers to questions, and was known to grab and twist the nose of a disciple. Utilizing this variety of unexpected shocks, his teaching methods challenged both habit and vanity, a push that might inspire sudden kensho.
Subitism and dhyana (zazen)
A well-known story depicts Mazu practicing zazen but being rebuked by his teacher, Nanyue Huairang, comparing seated meditation with polishing a tile. According to Faure (Scholar), the criticism is not about dhyana as such, but "the idea of "becoming a Buddha" by means of any practice, lowered to the standing of a "means" to achieve an "end"". The criticism of seated dhyana reflects a change in the role and position of monks in Tang society, who "undertook only pious works, reciting sacred texts and remaining seated in dhyana". Nevertheless, seated dhyana remained an important part of the Chan tradition, also due to the influence of Guifeng Zongmi, who tried to balance dhyana and insight."How can you rest if the one that comes as the vanguard and leaves as the rearguard isn’t dead?", Dahui Zonggao.
Use of koans
Appearances
Mazu appears in early Chan anthologies of lineage, encounter dialogue and koans:
◦Transmission of the Lamp, compiled in 1004 by Shi Daoyuan (Chinese: 释道原)
◦Blue Cliff Record. compiled with commentary by Yuanwu Keqin (1063–1135) circa 1125;
◦The Gateless Gate compiled circa 1228 by Wumen Huikai (1183–1260).
Other anthologies where Mazu appears include:
◦Records of Pointing at the Moon (compiled 1602),
◦Recorded Saying of the Ancient Worthies (compiled 1271),
◦Records of the Regular Transmission of the Dharma (1062).
Examples
Mazu was particularly fond of using the kōan "What the mind is, what the Buddha is." In the particular case of Damei Fachang, hearing this brought about an awakening. Later this same statement was contradicted by Mazu when he taught the kung'an "No mind, No Buddha".
A monk asked why the Master [Mazu] maintained, "The Mind is the Buddha." The Master answered, "Because I want to stop the crying of a baby." The monk persisted, "When the crying has stopped, what is it then?" "Not Mind, not Buddha", was the answer.
Other examples of kōans in which Mazu figures are as follows:
When sick Mazu was asked how he felt; he replied, "Sun Face Buddha. Moon Face Buddha."
P'ang asked Mazu, "Who is it who is not dependent upon the ten thousand things?" Matsu answered, "This I'll tell you when you drink up the waters of the West River in one gulp".
A monk asked Mazu, "Please indicate the meaning of Ch'an directly, apart from all permutations of assertion and denial." Mazu told him to ask Zhiang. Zhiang paused, then said for him to ask Baizhang. Baizhang seemed to say he didn't understand. The monk returned to Mazu and related what happened. Mazu observed dryly that Zhiang had white hair, while Baizhang's was black.