Distinctions Among Reciting Huatou, Observing Huatou, and Investigating Huatou

Observing the head of a phrase cultivates concentration power, keeping the mind fixed before the emergence of words and language. When concentration is insufficient, words and language inevitably arise, with mental chatter continuously surfacing—this is called reciting the head of a phrase. Therefore, it is due to lack of concentration that the mind repeatedly fixates on a single phrase. When concentration is present, the mental sounds and the appearance of words vanish.

When the concentration power from observing the head of a phrase becomes sufficient, one can then investigate the head of a phrase, probing the meaning of the phrase with words and language scarcely appearing, avoiding emotional or intellectual understanding. Only then can genuine realization occur, not merely intellectual comprehension. Those lacking sufficient concentration power can, at best, achieve only intellectual understanding if they seek realization. The head of a phrase is a statement pointing to Suchness; it contains a secret that can arouse doubt. After doubt arises, investigation can unlock this secret, thereby dispelling confusion and attaining realization. The so-called head of a phrase means the mind dwells before the emergence of the phrase; not a single word of the phrase should appear in the mind, yet the meaning of the entire phrase hangs suspended, held in awareness. The mental faculty of intellect takes this investigation as a problem it must solve, unwilling to abandon it, silently applying effort together with consciousness. When conditions ripen, the secret is resolved. Investigating kōans or investigating the head of a phrase depends on individual habits and preferences; both can lead to dispelling confusion and attaining realization.

Investigating Chan is not guessing riddles. First, one must have a profound foundation in the basic theories of the Buddha Dharma, understanding why one investigates Chan, what is being investigated and its objective, how to investigate, and where to begin. Only after establishing a solid theoretical foundation and possessing sufficient concentration power can one investigate the head of a phrase or investigate kōans. When investigating kōans, one must know what a kōan is, the content and objective of the kōan, what the kōan points to, and what it can help us attain. One must also know where the crucial point of the kōan lies, why the kōan is the way it is, and what it signifies. When our concentration power, merit, and conditions are all sufficient, doubt will arise regarding the object of investigation. As doubt persists, when conditions ripen, one realizes the true mind, the eighth consciousness—this is enlightenment.

Observing the head of a phrase cultivates concentration power. Investigating the head of a phrase probes its inner meaning. Only when concentration power is sufficient can doubt arise. With doubt, one can investigate. After investigation, the doubt is resolved, and one attains the objective of the investigation—the Tathagatagarbha. This is enlightenment; at that moment, all the secrets contained within the head of the phrase are known. As for whether investigating the head of a phrase or investigating kōans is more suitable, this varies from person to person. Generally, kōans have more content, point in a clearer direction, employ concise and straightforward methods, have more dynamic thought processes, and are easier to approach. Whether investigating the head of a phrase or a kōan, one should choose what one is interested in, where doubt is heavier, or what seems to offer an entry point, as this leads to quicker progress. Before this, one should examine the extent of one's practice of the six pāramitās of a Bodhisattva and whether the conditions of a Bodhisattva are fulfilled. Then, one should strive to perfect the conditions of the six pāramitās. If the six pāramitās are not yet well-cultivated, do not rush into Chan investigation. Cultivation progresses step by step; each step requires laying a solid foundation. With a stable foundation, subsequent practice proceeds smoothly, like pushing a boat downstream, without obstruction.