Investigating the Hua Tou: How Exactly Did the Pig Die?

Since all that the six consciousnesses perceive is merely the illusory realm of the internal perceived division, if someone kills a pig, have they not actually contacted the external pig at all? Then how did the pig die? This is a secret, a great secret, one that requires personal realization. Once realized, the wisdom attained is extraordinary. The six consciousnesses contact the internal perceived division of the pig, yet the pig in the external perceived division dies. How did it die? Realizing this leads to enlightenment; without meditative power, one cannot investigate it deeply. Without genuine enlightenment, this question cannot be answered. To distinguish true enlightenment from false, there are many kōan topics for examination. If one cannot answer, one must carefully consider the nature of one's own enlightenment—how it was attained and what was actually realized.

When the eyes see one's own hand, they do not contact the true hand. When the hand touches one's own head, it does not contact the true head; hearing one's own speech does not contact the true sound; smelling one's own body odor does not contact the true body odor. How much less can one truly contact that of other sentient beings, or truly contact other forms, sounds, scents, tastes, or tangible objects? Eating an apple, one is essentially consuming one's own internal perceived division, yet the apple in the external perceived division disappears. If others do not get to eat it, they will be displeased.

The mental realm of solitary images conjured by the mind is entirely the internal perceived division manifested by one's own Tathāgatagarbha, unrelated to others. For example, if one mentally wishes for someone to be healthy, and as a result, that person in the external perceived division actually becomes healthy—how does this happen? If one mentally wills to kill a pig, and with sufficient meditative power, the pig can indeed be killed. How does this happen?

Some say that a single kick can instantly bring enlightenment. However, this single kick involves the combined functioning of at least four consciousnesses. How can one clearly distinguish the respective functions of each consciousness? Enlightenment attained in this way is no different from a parrot mimicking speech; even the conscious mind can grasp such kōans—what's so special about that?

In the past, Chan Master Hsueh-feng visited many enlightened virtuous teachers. He studied under Chan Master Te-shan for decades before finally attaining enlightenment. Chan Master Xiangyan served his master for eighteen years without attaining enlightenment. Finally, he secluded himself in a dilapidated temple to meditate. Only when a stone he threw struck bamboo did he finally become enlightened. The monk Heze Shenhui, throughout his entire life, only achieved intellectual understanding. People in ancient times possessed deep wholesome roots and strong meditative skills, yet their Chan practice was still arduous—their belts loosened as they grew emaciated, and they wore out dozens of meditation cushions. People today have far less wholesome roots than the ancients, and their meditative power is even weaker—let alone their character. Why then hope to attain enlightenment so easily? What could such easily attained enlightenment possibly reveal? If one merely speculates about the Dharma, speculation is permissible and one might arrive at an answer, but it remains mere speculation, not genuine realization.