The Differences Between Reciting the Huatou, Watching the Huatou, and Investigating the Huatou

Watching the huatou cultivates the power of meditative concentration (samādhi), letting the mind abide before the words of a phrase, without words or language appearing. When the power of concentration is insufficient, words and language will all come out, with the inner voice continuing unceasingly—this is reciting the huatou. Therefore, it is only when one lacks the power of concentration that the mind repeatedly repeats a phrase over and over; when there is the power of concentration, both the inner voice and the appearance of words must disappear.

When the power of concentration in watching the huatou is sufficient, one can then investigate the huatou, probing into the meaning of this phrase, with words and language almost never appearing, and without engaging in emotional speculation or intellectual interpretation. Only in this way can there be true realization and awakening, rather than mere intellectual understanding. A person with insufficient power of concentration, if they are to awaken at all, can only achieve intellectual understanding. The huatou is a phrase that points to true suchness (tathatā); it contains a secret within its words, capable of arousing a questioning doubt. After doubt arises, one investigates, and the secret within can be unlocked, thereby breaking through delusion and attaining enlightenment. The so-called huatou means the mind abiding before this phrase, without a single word of the phrase appearing in the mind, yet the meaning of the entire phrase hangs suspended in the mind, being held in thought. The manas takes this matter of investigation as a problem it must resolve itself, unwilling to let it go, secretly applying effort together with the mind consciousness; when conditions ripen naturally, the secret can be cracked. Whether to investigate a gong'an or a huatou depends on each person's habits and preferences; both can enable one to break through delusion and attain enlightenment.

Investigating Chan is not guessing riddles. First, one must have a deep foundation in the fundamental theories of the Buddha-dharma, knowing what investigating Chan is for, what the content and target of the investigation are, how to investigate, and where to begin. Only after the theoretical foundation is well established and the power of concentration is fully developed can one investigate a huatou or a gong'an. When investigating a gong'an, one must know what is called a gong'an, what its content and target are, what the gong'an points out to us, and what it can enable us to obtain. One must also know where the crucial point of the gong'an lies, why the gong'an is as it is, and what it further illustrates. When our power of concentration, merit, and causal conditions are all fully developed, we can give rise to a questioning doubt about the content being investigated. As the doubt goes back and forth, once conditions ripen naturally, one can awaken to the true mind, the eighth consciousness—this is enlightenment.

Watching the huatou cultivates the power of concentration; investigating the huatou is probing into the meaning of the huatou. Only when the power of concentration is fully developed can a questioning doubt arise; only with a questioning doubt can one investigate; after investigation, one can resolve the doubt and realize the target of the investigation—the tathāgatagarbha. This is enlightenment, and at that time all the secrets contained within the huatou are known. As for whether investigating a huatou or a gong'an is more suitable, this varies from person to person. Generally speaking, gong'ans have richer content, point in a relatively clearer direction, have concise and straightforward methods, and their line of thought is relatively lively, making them easier to begin with. Whether investigating a huatou or a gong'an, one should choose one that interests oneself, in which the questioning doubt is relatively strong, and which seems to offer a point of entry—investigating such is relatively faster. Before this, one should examine the degree of one's cultivation of the bodhisattva's six perfections, whether the conditions of a bodhisattva are fully present, and then strive to perfect the conditions of the six perfections. When the six perfections are not yet well cultivated, do not be anxious to investigate Chan for the time being. Practice advances step by step, like climbing a ladder; each step must be taken with a solid foundation. When the foundation is firm, subsequent practice will proceed as smoothly as pushing a boat along with the current, without obstruction.