The Difference Between Reciting the Huatou, Observing the Huatou, and Investigating the Huatou

Watching the huatou is cultivating the power of meditative concentration (samādhi), keeping the mind settled just before a sentence, without any words or language appearing. When the power of concentration is insufficient, words and language all come out, and the inner voice is unceasing—this is reciting the huatou. Therefore, it is only when there is no power of concentration that the mind repeats a sentence over and over; when there is power of concentration, the inner voice and the appearance of words must all disappear.

When the power of concentration for watching the huatou is sufficient, one can then investigate the huatou, probing into the meaning of that sentence. Words and language almost never appear, and one will not engage in sentimental thinking or intellectual interpretation—only in this way can there be true direct realization, rather than intellectual understanding. For a person with insufficient power of concentration, if awakening is to occur, it can only be intellectual understanding. The huatou is a sentence that points to true suchness (tathatā); within the words lies a secret that can give rise to questioning doubt. After doubting, one investigates, and the secret can be unlocked, thereby breaking through delusion and attaining enlightenment. The so-called huatou means the mind settles just before the sentence, without a single word of that sentence appearing in the mind, yet the meaning of the entire sentence hangs in the mind, being held in thought. The manas takes the investigation of this matter as a problem it must solve, unwilling to let it go, secretly applying the mind 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 theoretical teachings 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 when 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 questioning doubt regarding 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. At that time, all the secrets hidden within the huatou are known.

Watching the huatou is cultivating 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 questioning doubt arise; only with questioning doubt can there be investigation; after investigation, one can resolve the doubt and realize the target of the investigation, the tathāgatagarbha—this is enlightenment, at which point all the secrets hidden within the huatou are known. As for whether investigating the huatou or investigating 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, and their methods are concise and straightforward, with a more lively line of thought, making them easier to begin with. Whether investigating a huatou or a gong'an, one should choose the one that interests oneself, in which the questioning doubt is heavier, and where there seems to be a point of entry—investigating such a one is faster. Before this, one should examine the degree of one's cultivation of the bodhisattva's six perfections, and whether the conditions of a bodhisattva are complete; then one should 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. Cultivation advances step by step, like climbing a ladder; each step must be taken with a solid foundation. When the foundation is stable, subsequent cultivation proceeds as smoothly as pushing a boat along with the current, without obstruction.