Chapter Eight: How to Practice Chan Meditation and Investigate Hua-tou

Section One: The Method of Investigating Hua-tou

I. What is Hua-tou

Hua-tou refers to the point preceding the utterance of a phrase. Regardless of the length of the phrase, the mind must dwell at the point before the first word; the first word and subsequent words must not be allowed to arise in the mind. If even one word arises, it is no longer the "head" (tou) of the phrase.

There are many hua-tous, all capable of arousing doubt (yiqing). For example: Who is meditating? Who is reciting the Buddha's name? Who is dragging the corpse? All dharmas return to One; where does the One return to? Does a dog have Buddha-nature? — No. The wind blows and the tree sways; the wind comes and the waves rise; (Wind, tree, and waves are metaphors, signifying the true self and the false self.) When a Bodhisattva lifts or lowers a foot, it all comes from the bodhimanda. (What is a bodhimanda?) One must raise a doubt about everything, ask "who?" Only after this doubt arises can one begin to investigate with the mind, ultimately resolving the doubt and thereby realizing the mind and attaining enlightenment.

For instance: When eating, doubt "Who is eating?"; when walking, doubt "Who is walking?"; when writing, doubt "Who is writing?"; when speaking, doubt "Who is speaking?"; at all times and towards all things, raise a question mark, do not assume things are inherently so. If things were inherently so, why are they not inherently different? Why can't a dead person be inherently so? Why aren't plants and minerals inherently so? Is it inherently so? In the Shurangama Sutra, the Buddha said that all dharmas are fundamentally not of dependent origination nor of spontaneous nature. The Buddha negated the inherent spontaneity of "inherently so," concluding that all is the nature of the Tathagatagarbha. Thus, we can raise doubt towards all dharmas: they are not inherently so, but possess a mystery. What is the mystery? This must be resolved through Chan meditation, arriving at a reasonable conclusion through investigation.

II. How to Investigate Hua-tou

First, select a phrase. This phrase should not be too long; it should feel most intimate, most easily arousing doubt, most direct, and its meaning relatively clear. For example: "Who is dragging the corpse?" After selecting it, clearly understand the surface meaning of this phrase. Condense this meaning into a single point and suspend it in the mind. Achieve a state where the meaning of this phrase is always present in the mind, constantly "lifted and held" (tisi) without the appearance of words or language; do not mentally recite the phrase, nor ponder or analyze its inner meaning. Investigating hua-tou strictly forbids pondering and analysis; the best result of analysis and study is intellectual understanding (jiewu), but no wisdom arises, and it absolutely cannot lead to realization (zhengwu). Because the power of concentration (dingli) is insufficient, the thinking is not fine, deep, or ultimate, so one cannot attain genuine benefit. Intellectual understanding means roughly comprehending the function of the true mind without realizing or finding what the true mind is, without understanding where the true mind specifically functions or how it produces the five aggregates and all dharmas; thus, there is no genuine liberating benefit in the mind.

Investigating the hua-tou "Who is dragging the corpse?": Suspend this question as a thought without linguistic form in the mind, suspend the meaning of the hua-tou in the heart. Do not allow the sound of reciting this phrase to arise internally, nor allow the words of the phrase to appear, as this indicates either no concentration or shallow concentration. Shallow concentration makes it impossible to investigate the hua-tou. When there are questions and answers in the mind, it is the superficial questioning and answering of the conscious mind (yishixin); that concentration is shallow, with much analytical component, leading to intellectual understanding but difficulty in realization. If it is intellectual understanding, what is gained is the wisdom of knowledge and inference; this wisdom is very shallow, and subsequent practice becomes very difficult. Genuine realization (wu) is seeing the Tathagatagarbha's subtle operational characteristics with the mind's eye; the wisdom arising from this is prajna wisdom, which cannot be compared to the wisdom of intellectual understanding.

When the power of concentration is very deep, the conscious mind is very deep and subtle, thoughts become extremely fine and meticulous, and wisdom can arise. Coordinating with the deliberation of manas (yigen), one can find the eighth consciousness (alayavijnana) and the origin and development of all dharmas of the five aggregates. When investigating a phrase, one should condense the meaning of the phrase into a mass or a point, then suspend the meaning of the phrase in the mind while simultaneously placing a question mark. "Who is dragging the corpse?" is the same as the four characters "Amitabha Buddha." If the concentration of Buddha-recitation is well cultivated, one can naturally shift to investigating hua-tou; the state of skill in both is the same, only the textual meaning differs. First, observe the hua-tou; after becoming familiar with it, then investigate the hua-tou.

III. What is "Lifting and Holding" (Tisi)

"Lifting and holding" (tisi) means always maintaining the meaning of the phrase in the mind, dwelling the mind on the hua-tou, without thinking of other miscellaneous matters. If it is lost, pick it up again; if distracted, turn back. When the eye sees form, attention is not on the form; the hua-tou remains clearly present in the mind. When the six sense faculties contact the six sense objects, attention should not be on the sense objects but entirely on the hua-tou. At the initial stage of investigation, it is difficult to enter this state; the mind always wants to vocalize the words. You can train yourself: first vocalize the first character, do not let the subsequent characters arise; then the meaning of the whole phrase should be suspended in the mind. Once scattered, pick up the first character again. After becoming skilled, remove the first character too, no need to vocalize it; just let the meaning of the phrase always be present in the mind.

What is this psychological state like? An analogy: Suppose someone loses a diamond ring and is very anxious, rummaging through boxes and cabinets, searching everywhere in the house but cannot find it. By then, she is very tired and simply sits down to rest; her mind is also tired, unable to think about where the ring might be. Thus, body and mind rest, yet she has not forgotten the matter; it still hangs in her mind, though she is not thinking about where the ring is. This state is the state of investigating hua-tou. If she were not so tired and her mind were still clear, after sitting and resting for a while, she might suddenly remember: "Ah! The ring is there! I forgot in a moment of confusion." Now she remembers and goes to find it, and indeed finds it in that place. Searching for the true suchness (zhenru) is like this; do not analyze, research, summarize, reason, or judge – none of this is needed. Just carry the hua-tou in the mind, have doubt present, deeply suspended, binding manas (yigen), mobilizing the power of manas. When the time and conditions are ripe, one can break through the investigation (pocan) and realize the true suchness, the Tathagatagarbha.

Another analogy: During the Cultural Revolution, Deng Xiaoping was under house arrest. In a rural courtyard, he would take a walk every evening after dinner, contemplating the major matter of his return to power. He walked and walked in the courtyard for a long time; his mind gradually settled down, no longer able to contemplate the problem. Yet the problem still hung in his mind, not disappearing, mobilizing manas to deeply dwell on this problem without letting go. This state is the state of Chan meditation. At a certain time, he could resolve his problem. Investigating Chan and investigating hua-tou are also like this; please contemplate this well. It is advisable to practice walking meditation daily like this, investigating a hua-tou to try it out.

Hua-tou appeared only after the Song Dynasty. Before the Song Dynasty, people's minds were simpler, without scattered thoughts; it was easy to enter the path through Chan meditation. After the Song Dynasty, people's minds became disordered, faculties duller, and deluded thoughts more numerous. To rein in this scattered mind, Chan masters had no choice but to use the method of investigating hua-tou, making it easier for practitioners to concentrate their mental energy. When mental power is concentrated, concentration improves; with good concentration, one can break through the investigation and resolve this great matter of Chan. Therefore, in our daily practice, we should minimize contact with people and affairs, try to let go of or set aside worldly matters mentally; once things are done and handled, do not dwell on them anymore. Keep your mind pure and clear at all times. With this mindset, contemplating the Buddha's principles and investigating Chan will lead to quicker entry onto the path.     

IV. The Difference Between Reciting Hua-tou, Observing Hua-tou, and Investigating Hua-tou

Observing hua-tou cultivates concentration, causing the mind to dwell at the head of a phrase without the appearance of words or language. When concentration is insufficient, words and language will arise; the internal sound is continuous – this is reciting hua-tou. Therefore, without concentration, the mind repeats a phrase over and over; with concentration, the internal sound and textual appearances disappear.

When the concentration from observing hua-tou is sufficient, and manas participates, one can truly begin to investigate hua-tou, investigating the meaning of the phrase, with words and language almost not appearing, avoiding mere conscious emotional understanding and intellectual interpretation (qingsi yijie). Only then can genuine realization occur, not intellectual understanding. A hua-tou is a phrase pointing to the true suchness; it contains a secret that can cause people to generate doubt. After doubting, one investigates and can unravel the secret within, thereby breaking through delusion and attaining enlightenment. The so-called hua-tou means the mind dwells at the head of this phrase; not a single word of the phrase should appear in the mind, yet the meaning of the whole phrase is suspended and pondered in the mind. Manas takes this investigation as a problem it must solve, unwilling to abandon it, silently applying effort together with consciousness. When the time is ripe, the secret can be deciphered. Investigating gong'an (public cases) or investigating hua-tou can be chosen according to individual habit and preference; both can lead one to break through delusion and attain enlightenment.

Investigating Chan is not guessing riddles. First, one must have a solid foundation in the fundamental theories of Buddhism, knowing why one investigates Chan, what the content and objective of the investigation are, how to investigate, and where to start. Only after laying a solid theoretical foundation and possessing sufficient concentration can one investigate hua-tou or gong'an. When investigating gong'an, one must know what a gong'an is, what its content and objective are, what the gong'an indicates for us, and what we can gain from it. One must also know where the crucial point of the gong'an lies, why the gong'an is like that, and what it illustrates. When our concentration, merit, and conditions are all sufficient, we can generate doubt about the content being investigated. Doubting back and forth, once the time is ripe, we can realize the true mind, the eighth consciousness – this is enlightenment.

Observing hua-tou cultivates concentration; investigating hua-tou investigates the connotation of the hua-tou. Only when concentration is sufficient can doubt arise; with doubt, one can investigate. After investigation, one resolves the doubt and attains the object of investigation – the Tathagatagarbha. This is enlightenment; at that time, all the secrets contained within the hua-tou are known. As for whether investigating hua-tou or gong'an is more suitable, it varies from person to person. Generally, gong'an have more content, indicate a clearer direction, have concise and lively methods, and are easier to approach. When choosing to investigate hua-tou or gong'an, select one that interests you, where doubt is relatively strong, and where it seems there might be an entry point; this will be faster. Before this, examine the degree of your practice of the six paramitas, whether the conditions of a Bodhisattva are sufficient, and then strive to perfect the conditions of the six paramitas. If the six paramitas are not yet well-cultivated, do not rush to investigate Chan. Practice is like ascending step by step; each step must be laid solidly. With a stable foundation, subsequent practice will be smooth sailing, without obstacles.      

V. How to Shift from Recollecting the Buddha to Observing Hua-tou

Recollecting the Buddha (nienfo) and observing hua-tou have some similarities in skill. The so-called recollecting the Buddha means having a thought of recollecting the Buddha present in the mind; it is a knowing-thought (zhinian). Observing hua-tou also means having the thought of the hua-tou present in the mind; it is also a knowing-thought. The psychological state of both is the same; therefore, one can shift from recollecting the Buddha to observing hua-tou. The specific method is: when the thought of recollecting the Buddha is very clear and concentration is good, when one can recollect and think of the Buddha at all times without the thought breaking, one can change the four characters "Amitabha Buddha" being recollected in the mind to a phrase, such as: "Who is dragging the corpse?" The skill and mental state of this are similar to recollecting and thinking of the Buddha, only the text has two more characters, the connotation changes, and a question mark is added, increasing the inner doubt. Shifting from recollecting the Buddha to observing hua-tou requires practice for a period. When the hua-tou is unclear or broken, pick up the first character; do not let the subsequent characters arise. At this time, the meaning of the whole phrase should be suspended in the mind. After becoming skilled, remove the first character too. Practice repeatedly until the skill of observing hua-tou becomes as continuous and unbroken as the skill of recollecting the Buddha.

At this time, the mind dwells at the head of this phrase; the meaning of the phrase is suspended in the mind. Walking, standing, sitting, lying down – whatever one is doing, carry this phrase in the mind. Simultaneously, generate doubt about this phrase: doubt "who," who exactly is it? Carry this doubt gently; when the doubt is continuous and very strong, one can begin to investigate this phrase, probing the mystery within. Then, await the right time and conditions to find out who this "who" is. Then, compare this "who" against the sutras to verify whether it accords with the sacred measure (shengjiaoliang) in the sutras. Afterward, one will be able to understand some Prajna Paramita sutras and comprehend some simple gong'an; only then can one confirm that one has truly realized the mind. Generally, self-verification is not recommended, as one often misunderstands. Nowadays, there is no lack of virtuous friends (shanzhishi) to help verify; having a virtuous friend verify can also elevate one's level of wisdom.

When recollecting the Buddha, reciting the Buddha's name, or observing hua-tou, how does one place the thought at the head of the phrase? The state of recollecting the Buddha is thinking of the Buddha in the mind; this thought of the Buddha is continuously present in the mind. The meaning of a phrase is equivalent to the thought of recollecting the Buddha. Suspend the meaning of the phrase as a point in the mind; do not let textual forms or linguistic sounds appear, because with these forms, the mind is still coarse, concentration is not good enough, one cannot investigate the hua-tou, nor break through to realize the mind. Not a single word of this phrase should arise in the mind; the mind-thought is at the head of the phrase, called hua-tou. Having the Buddha in mind and having the meaning of this phrase in mind are the same. Thus, one can replace the four characters "Amitabha Buddha" with "Who is dragging the corpse?", replace the thought of thinking of the Buddha with the meaning of a phrase, firmly bind manas; this concentration is sufficient for Chan investigation.   

VI. Using the Buddha-Recitation Method to Shift to Investigating Hua-tou

Our purpose in learning Buddhism is first to realize the mind and see the nature (mingxin jianxing). To realize the mind and see the nature, one must investigate Chan, investigate hua-tou, or investigate gong'an. To investigate Chan, one must possess the access concentration (weidaodi ding) of the desire realm. With this concentration, one can investigate a hua-tou while walking, standing, sitting, or lying down, thereby achieving the goal of breaking through the investigation. Since it is investigating hua-tou, the mind cannot be empty, nor enter a state of concentration (dingjing). In the state of concentration, the mind is empty; one cannot contemplate the principles of Dharma, nor achieve the purpose of breaking through to realize the mind and see the nature. Investigating Chan while walking, standing, sitting, and lying down is concentration in activity (huozhong ding). Entering the state of concentration is concentration in stillness (jingzhong ding). One cannot investigate Chan while in the state of concentration; even in concentration in stillness, one must have the thought of investigating Chan, must also investigate hua-tou; otherwise, it is of little use for investigating Chan.

If access concentration is insufficient, the mind will often be scattered, thoughts unfocused, and one cannot investigate the hua-tou. Chan practitioners of the past constantly held a hua-tou in their minds without letting go throughout the twenty-four hours (two six-hour periods). If the hua-tou was lost, they picked it up again; their internal effort was continuous and dense, without scattering or sinking. Sinking means dullness or the absence of thought. Whether going up the mountain or down to the fields, lighting fires or cooking meals, they never separated from investigating Chan, never separated from investigating hua-tou.

We should also practice concentration in activity now. When unable to investigate hua-tou, recite the Buddha's name. Use the four characters "Amitabha Buddha" to replace the hua-tou. Once skilled, concentration sufficient, and wisdom present, one can change to investigating a hua-tou, such as: "Who is dragging the corpse?" "Who is reciting the Buddha's name?" Hua-tou is the head of a phrase, the point before the first word. If one word or the whole phrase is recited, it becomes the "tail" (hua-wei) of the phrase.

When practicing with the Buddha-recitation method, the most crucial point is: do not let the four characters "Amitabha Buddha" arise, yet still have the Buddha in mind, remaining in the state of reciting the Buddha. This "recitation" (nian) is not vocal recitation but the continuous state of mentally reciting the Buddha. This state can be experienced like this: When we normally participate in a Buddha-recitation retreat (foqi), after the mouth reciting becomes tired, that is when concentration is present; then shift to mental recitation. When mental recitation has concentration, the mind also cannot vocalize the Buddha's name; this is being in a state of Buddha-recitation concentration, a shallow Buddha-recitation samadhi (nienfo sanmei). In this concentration, although the mind does not vocalize the Buddha's name, there is no scattering and no dullness; the mind still has the Buddha, is not empty, and is in a state and realm of recollecting and thinking of the Buddha. This is completely different from the state where the mind is empty and has nothing.

Then, we can directly use this Buddha-recitation samadhi for practice. How to practice? Divide the four characters "Amitabha Buddha" into two parts: "Ami" and "Tuo Fo." After reciting "Ami," recite "Tuo Fo." Once familiar, after reciting "Ami," pause; do not immediately recite "Tuo Fo." Carefully observe the mental state at this moment: is it waiting for "Tuo Fo" to arise? Certainly yes. After reciting "Tuo Fo," do not recite "Ami"; the mind is waiting for the two characters "A Mi" to arise. At this time, the mind is not empty; it is in a continuous state of reciting the Buddha, a state of thinking of the Buddha. Then extend this state until scattered; then pick up the two characters "A Mi," thinking of the Buddha in the mind; scatter again and pick up again. When not scattered, always remain in this state of thinking of the Buddha; this is a Buddha-recitation concentration.  

When the skill can be extended continuously and densely, one can change the four characters "Amitabha Buddha" to a hua-tou, such as "Who is dragging the corpse?" Always suspend the meaning of this phrase in the mind; do not let a single word arise. If scattered, one can lift only the character "drag" (tuo); the meaning of the whole phrase should then be present in the mind. When skilled enough, one can investigate; once the investigation penetrates, the mind is realized. This is the general framework for investigating Chan; the details depend on one's own practice and experience. If one cultivates concentration and the mind has no thoughts, entering concentration without a hua-tou and without thinking, one cannot investigate nor realize the mind and attain enlightenment.  

VII. The Difference Between Investigating Chan and Cultivating Concentration

To attain enlightenment, realize the mind, and see the nature, one must use the methods of investigating Chan, investigating hua-tou, or investigating gong'an to realize the Tathagatagarbha and perceive the true suchness mind, the eighth consciousness. The so-called "investigating" (can) means using consciousness (yishi) and manas (yigen) to investigate the principle of true suchness and seek the whereabouts of the eighth consciousness. Since it is investigation, this conscious mind should naturally be clear, wise, and understanding, not confused or dull, and certainly not disappearing in concentration. Only a conscious mind with reason can investigate and seek the eighth consciousness; without the conscious mind or with the conscious mind dulled, one cannot investigate and seek, resulting in knowing nothing and failing to achieve the purpose of realizing the mind and awakening to the Way.

It is like searching for a person: one must have a seeking mind and know where to look and how to search. If one does not know where to look or the method, nor what that person looks like, nor has a photo of that person, one cannot find that person no matter what. Investigating Chan to seek the eighth consciousness, true suchness, is also like this. We must first know the characteristics of the eighth consciousness; this is equivalent to having a photo of the eighth consciousness. Merely having the photo is not enough; one must also know how to look, where it generally appears. If one does not know these things, it is like fishing for a needle in the ocean – futile and without gain.

Thus, methods like counting the breath cannot lead to enlightenment because there is no investigating mind. Methods focusing on observing thoughts cannot lead to enlightenment because there is no mind seeking the eighth consciousness. Methods involving sitting in meditation and entering concentration also cannot lead to enlightenment because the conscious mind in concentration knows nothing and thus cannot resonate with the eighth consciousness. These are all methods for cultivating concentration, not methods for investigating Chan. When counting the breath, attention is on the numbers, not on investigating and seeking the eighth consciousness; one certainly cannot find the eighth consciousness. Moreover, counting the breath for a long time easily leads to dullness or entering concentration, making it even harder to find the eighth consciousness. Observing thoughts, the conscious mind's attention is on the thoughts, not investigating and seeking true suchness; one cannot awaken. Sitting in meditation and entering concentration, there is no perception or knowing, no investigating and seeking mind; no truth can be discovered, nor can the true suchness, the eighth consciousness, be found.

The above methods for cultivating concentration cannot be used to investigate Chan and attain realization. The direction is unclear, the method is incorrect, the effort is misplaced; the result, as can be imagined, will be gaining nothing. If one persists like this, after practicing for a period, it is easy to lose confidence and inevitably regress on the path. Understanding principles is most important in the practice process; having wisdom and correct knowledge and view is most important; one cannot practice blindly. Buddhists should constantly examine whether their practice methods and path are correct, whether they can achieve the goal. If not, they should adjust their practice direction at any time, carefully choosing a method suitable for themselves. Cultivating concentration requires methods for cultivating concentration; attaining enlightenment also requires methods for investigating Chan. Understand what Chan is, how to investigate it, when to start investigating, etc. This series of issues must be clarified. One must also observe whether the conditions for investigating Chan are sufficient. Only after striving to perfect all necessary conditions can one begin investigating Chan.  

VIII. The Time of Enlightenment is Not the Time Without Thoughts

One often hears people say: "Deluded thoughts suddenly cease; upon cessation, it is Bodhi." Meaning that upon ceasing deluded thoughts, the mind without deluded thoughts is Bodhi. At this time, Bodhi appears; this is realizing the mind, it is enlightenment. The meaning here suggests that Bodhi is a dharma that arises, and what arises must cease, yet Bodhi is fundamentally unarisen and unceasing. Actually, at the moment of enlightenment, it is precisely when thoughts are turning; thoughts are not ceased. At that moment, one recognizes the Tathagatagarbha within the activities of the five aggregates, suddenly understanding the relationship of how the Tathagatagarbha and the five-aggregate body operate together. This is precisely when thoughts are operating; thoughts fundamentally cannot cease. Consider: When we find a long-lost relative in a vast sea of people, this is precisely the moment of recognition; thoughts are turning in recognition and observation. At this time, thoughts certainly cannot cease; the mind cannot be without matters; deep inside there must be joy, thoughts of observation and discernment; emotions are fluctuating, one cannot be calm as if nothing is happening and without thoughts in the mind. One absolutely cannot rest the mind and cease thoughts, although afterward, the mind is satisfied and has no further thoughts.

Enlightenment is also like this; thoughts fundamentally cannot stop. Thinking is very deep and subtle; thoughts of discerning, confirming, and observing the Tathagatagarbha must arise; the inner joy cannot be contained. If, at the moment of enlightenment, thoughts could stop, and there were no mental activities, how could wisdom be born? How could the Sixth Patriarch, upon enlightenment, understand the five "How unexpected! The self-nature..."? How could he speak the five "How unexpected! The self-nature..."? If there were no thoughts, one could not observe the Tathagatagarbha, nor know anything about its operation; then what merit and benefit would enlightenment have? How would it differ from Chan concentration? In Chan concentration, one can have no thoughts, rest the mind, cease thoughts; why bother investigating Chan to attain enlightenment?

Those who have not been enlightened imagine various things, emotional understanding and intellectual interpretation, thinking that enlightenment is a state without thoughts or delusions, a state without knowing and without wisdom. If so, we might as well just cultivate concentration forever – how simple, easy, pleasant, and comfortable! Why bother expending mental energy investigating Chan, investigating until forgetting food and sleep, the belt loosening and the person becoming haggard? When investigating Chan, if one extinguishes thoughts, cuts off thoughts, achieving no-thought, how can that be called "investigating" (can)? Without mental thoughts, how to investigate? If at the moment of enlightenment, "one knows for oneself whether it is cold or warm, cannot speak it to others, cannot reveal it," then why did the Sixth Patriarch speak the five "How unexpected! The self-nature..."? Why could the patriarchs of successive generations teach students to investigate Chan and awaken to the Way? Why could the Buddha expound so many Dharma teachings on realizing the mind and seeing the nature, so many Mahayana Tathagatagarbha teachings?

Genuine enlightenment, at the moment of enlightenment and afterward, allows one to know the operation and characteristics of the Tathagatagarbha. It is not like the idea that "deluded thoughts melt away, cannot be spoken or shown to others, wordless and speechless, mental activity ceases," like a fool, as if in concentration. If it were like that, who would inherit the Tathagata's work, expound the Dharma to liberate beings? How could wisdom be transmitted, like lamps lighting lamps? In Chan concentration, one can have not a single thought arising; Chan concentration has a state of no-thought. Investigating Chan absolutely cannot be without thoughts, cannot have not a single thought arising, cannot be without discrimination, cannot be without consciousness, cannot be without knowing, cannot be without the manifestation of wisdom. Chan concentration may not involve the Tathagatagarbha; investigating Chan must relate to the Tathagatagarbha; otherwise, it is Chan concentration. If in Chan concentration there is no knowing, no thinking, wisdom absolutely cannot be born; that is no different from the concentration of non-Buddhists.  

IX. Investigating Chan Means Using Consciousness to Investigate the True Mind

Investigating Chan means we use the deluded mind that sees, hears, feels, and knows to investigate the true mind, the Tathagatagarbha, which does not see, hear, feel, or know. To realize the mind and see the nature, one must use the methods of investigating Chan and investigating hua-tou. Investigating Chan and investigating hua-tou means using the conscious mind (yishixin) and manas (yigen), using the conscious mind that discerns mental dharmas and has the mental factor of wisdom (huixin suo), to investigate the Tathagatagarbha. Investigating the Tathagatagarbha must be done with sufficient power of concentration; best after doubt has arisen in the mind, when doubt arises towards all activities of one's own five aggregates. Keep that doubt constantly suspended in the mind, or suspend a hua-tou; then contemplate and investigate the doubt; finally, one can resolve the doubt.

If one lacks considerable Chan concentration skill and deep doubt, do not start investigating. If the mind is coarse and the skill is not sufficient, one cannot actually investigate. Do not use consciousness to coarsely analyze, think, or imagine; such emotional understanding and intellectual interpretation at best lead to intellectual understanding, not genuine realization, cannot give birth to wisdom, and perhaps cannot even achieve intellectual understanding. If one achieves intellectual understanding rather than realization, prajna wisdom is difficult to arise; the path ahead becomes hard to walk, and afflictions are not easily subdued. It is better to solidify the foundation in all aspects before seeking realization. If one realizes after solidifying the foundation, wisdom can be very deep and sharp, afflictions can be effectively subdued, and one can attain genuine meritorious benefit.

X. How to Do the Work of Investigation

For example, suppose one now wants to investigate whether manas has the feeling of equanimity (sheshou). There is a hua-tou or an example that is somewhat long, such as: When people are very happy, they dance for joy and are elated; when angry, they curse and strike out violently. First, we need to know that these bodily actions and verbal actions are directed and commanded by manas, involving participation from body consciousness and mind consciousness, as well as eye consciousness and ear consciousness; several consciousnesses cooperate to produce these bodily and verbal actions. Since they are directed and commanded by manas, why does manas direct and command the production of two different bodily and verbal actions? Why, when happy, does manas direct and command dancing for joy, expressing one's happiness and excitement? Why, when angry, does it curse, expressing one's hatred and anger? Is manas not happy when happy, merely having equanimity? Is manas not angry when angry, also having equanimity? Does manas lack the emotional response of happiness and anger? If manas has no happy emotion, does not feel joy, why can it still direct the six consciousnesses to dance for joy? If manas has no unhappy emotional response, no feeling of suffering, then why, when angry, can it still direct the six consciousnesses to strike out violently?

Although these questions are long, consciousness must carefully contemplate and analyze them, discerning the meaning within the language clearly and thoroughly. At this time, there are linguistic forms and sound images; words and language must repeatedly appear in the mind. After consciousness superficially understands the meaning of this language, it must condense this meaning into a point, formless and markless, and hand it over to manas. Then, deeply suspend this formless and markless meaning in the mind; this is the mode of deliberation of manas, without words, language, or sounds, quiet, deep, continuous, "morning thus, evening thus," absolutely unwavering, finally not abandoning it even in dreams or waking – this is manas investigating. Manas is primary, consciousness assists. Earlier, when contemplating and understanding the linguistic content, consciousness was primary, manas assisted consciousness; now it is the opposite. This is the true method of investigating Chan, the true work of investigation. When conditions are ripe, one will inevitably break through the investigation, find the answer, resolve the doubt in the mind, the doubt greatly opens, and one attains realization through Chan investigation.

When manas investigates the function and characteristics of manas itself, there is also no concept of manas or self; it does not correspond to concepts and words, has no language or idle talk, straightforward, simple, clean, directly heading to the center and key point. It does not affect eating, drinking, defecating, urinating; does not affect walking, standing, sitting, lying down; does not affect the normal life activities of the five aggregates. It merely has no scattered thoughts, no additional mental activity; it is relatively focused, not using the mind diversely.

This is manas investigating itself. Investigating the Tathagatagarbha is also like this; investigating any Dharma principle is like this. No matter how profound the Dharma principle, one must do the work like this, apply effort like this. Consciousness and manas cooperate closely together; the Tathagatagarbha acts as an invisible assistant, an unnamed supporter, providing all necessary supplies and sustenance for the investigation.  

XI. What is "Investigating Apart from Mind, Intellect, and Consciousness"

In the past, a student asked a Chan master: "How to use the mind when investigating Chan?" The master replied: "Investigate apart from mind, intellect, and consciousness" (lixin yishi can). Past Buddhists almost all had Chan concentration. Those with concentration are relatively easy to apply effort and know how to apply effort, so conditions for awakening easily matured. Therefore, although the masters might not have understood the characteristics of manas, they knew how to investigate Chan. They told their disciples the key to investigating Chan: do not speculate with the intellect (yixia budu), do not engage in emotional understanding and intellectual interpretation (qingsi yijie), depart from consciousness, use less consciousness to ponder and reason. This method of investigating Chan uses the mind very deeply; the work is solid. When the master ascended the hall to give instruction, people below could awaken at any time. To others, it seemed easy, but their work was very well done: throughout the twenty-four hours (two six-hour periods), they did not use the mind diversely, entirely investigating Chan, including working in the fields, lighting fires, cooking meals, even using effort while sleeping. If consciousness uses effort, the effort breaks after falling asleep; when manas uses effort, sleeping does not hinder the matter.

Later, some people stopped working diligently. Groups of three or two gathered together to study gong'an. When the Chan master saw this, he would scatter them with a stick, not allowing research or discussion, nor reading books; even Buddhist sutras could not be read. They were to use effort with their whole body and mind to investigate Chan.  

Later still, the Platform Sutra of the Sixth Patriarch spread widely, and those who practiced genuinely gradually became fewer. Everyone held the Platform Sutra and began to be eloquent and argumentative, each thinking they had realized the Way. Thus, Chan declined and withered. People today are even more eloquent and argumentative than those of that time, surpassing them. Everyone can talk, like parrots mimicking speech, yet no one has genuine skill. They shout about genuine practice and realization with their mouths, but their feet tread on clouds; without a heavenly ladder, they all seem able to ascend.