Huatou and the Doubt Sensation – Master Xuyun (虛雲老和尚)

Huatou and the Doubt Sensation

Master Xuyun (虛雲老和尚)

 

The old ancestral masters pointed directly at Mind and revealed that seeing the [self-] nature is attaining buddhahood, like First Ancestor Bodhidharma’s “calming of mind” and the sixth ancestor’s [Huineng’s] exclusive teaching on “seeing self-nature.” All that was necessary was the direct seizing and acceptance of Mind, nothing else. There was no such method as observing the huatou. More recently, however, masters saw the practitioners would not throw themselves into practice with total dedication and could not perceive and actualize their self-nature. Instead, these people only play games, mouthing words of Chan, showing off other people’s treasure and imagining it to be their own. For this reason, later patriarchs were compelled to set up Dharma doors and cloisters and devise specific expedients to help practitioners, hence the method of observing the huatou.

There are many huatous, such as “All dharmas return to one, where does the one return to?” “What is my original face before my parents gave birth to me?” and so on. The most common one, however, is “Who is reciting the Buddha’s name?”

What is meant by huatou? Hua means the spoken word[s]; tou means the head or source, so huatou means that which is before the spoken word[s]. For example, in the huatou “Amitabha Buddha,” the hua consists of the words, and [the tou is the head. Therefore] the huatou is that which precedes the conception of these words. So the huatou is that moment before a single thought arises. Once the thought arises, it is already the “tail end” of the hua [not its “source”]. The moment before thought arises is “nonarising.” The state when your mind is not distracted, not dull, not attached to quiescence, or has not fallen into an experience of nothingness, is called “nonperishing.” From one moment to the next, single-mindedly and without interruption, turning inward and illuminating this state of nonarising and nonperishing is called observing the huatou, or taking care of the huatou.

To observe the huatou, you must first generate the doubt sensation, which is like a walking cane for observing the huatou. What is meant by the doubt sensation? For example, you may ask, “Who is reciting the Budhha’s name?” Of course, everyone knows it is oneself who is reciting the name, but do you use your mouth or mind to recite? If it is your mouth, then after you die and your mouth is still there, how come you are unable to recite Buddha’s name? If it is your mind, then what is mind like? It cannot be comprehended or apprehended. Thus, because you don’t know, you give rise to a subtle questioning mind centred on this “who?” In fact, this questioning mind should never be coarse; the subtler the better. At all times and in all places, you should single-mindedly take care of this thought of questioning and maintain in continuously like a fine stream of water. Do not give rise to a second thought. When this thought of doubt is present, do not disturb it. When this doubt is not present, gently bring it forth again. Beginners will find that it is more effective to gain strength from this method when you’re siting than moving about, but you should never make such discriminations [between stillness and activity]. Regardless of whether your practice is effective or whether you are still or active, just wholeheartedly and single-mindedly use the method.

In the huatou “Who is reciting the Buddha’s name?” the emphasis is on the word who. The other words serve to provide a general context, just as in asking, “Who is dressing or eating?” “Who is moving their bowels and who is urinating?” “Who is trying to be rid of this ignorance and who is arguing with others?” “Who is it that’s aware and having feelings?” This “who” is the most immediate and easiest way to arouse the doubt sensation, regardless of whether you are walking, standing, sitting, or reclining. There’s no need for further conceptualization, speculation or contrivance. Hence, huatous involving the word who are wonderful methods for investigating Chan. However, you should not take the huatou “Who is reciting Buddha’s name?” and merely recite it like a buddha’s name; nor is it right to use reasoning to find some kind of answer to the question, thinking that this is what is meant by the doubt sensation. Some people uninterruptedly recite the phrase “Who is reciting Buddha’s name?” but they would gain more merit by reciting Amitabha Buddha’s name! Others let their minds wander, speculating this and that, believing that this is the doubt sensation. Little do they know, these people will only end up with more deluded thinking. This is like desiring to go upward but ending up going downward instead. You must be aware of this problem.

The doubt that is generated by a beginning practitioner tends to be coarse, intermittent, and irregular, which does not truly qualify as a state of doubt sensation. It can only be called thoughts. Only after the wild mind is gradually tamed and one has more control over one’s thoughts can the process be called can (pronounced ts’an), which means to investigate or look into. As one’s practice matures, when the questioning mind naturally continues without effort and one is not conscious of one’s sitting or aware of the existence of a body or mind or environment, continuing like this without interruption, only then can it be called the doubt sensation. Realistically speaking, the initial stage where you are using the method alongside engaging in wandering thoughts, cannot be considered cultivation. Only when true doubt arises can your practice be called genuine cultivation. This moment is a crucial juncture, and it is easy for the practitioner to deviate from the right path:

As this moment your mind may be clear and pure, experiencing an unlimited sense of lightness and ease. However, if you lose the clear illumination of mind – clarity without confusion is wisdom; undisturbed illumination is stillness – you will fall into a subtle state of dullness. If there is a clear-eyed person around, they will be able to tell right away whether the practitioner is in this state and hit him them with the incense stick, dispersing all the practitioner’s cloud and fog. Many people become enlightened this way.

Or at this moment the mind may be clear and pure, empty and vacuous. If the doubt disappears, then you may fall into a state of oblivion. This is what is meant by the expressions “the precipice of withered trees” and “a rock soaking in cold water.” When you reach these states, it is crucial to bring forth the your awareness and illumination of the doubt. However, this is different from the initial stage of your practice, where the doubt was coarse. Now it has to be extremely fine – a single thought, subtle and unassuming, clear and quiescent; at the same time it should be still, aware, and ever knowing. Like the smoke from a fire that is about to go out, it is a narrow stream without interruption. And when your practice reaches this point, it is necessary to have a diamond eye; there will be no need to purposefully bring forth or generate [awareness and illumination] any more. To do so would be like putting a head on top of your head.

Once a monk asked Chan master Zhaozhou (趙州從諗), “What should one do when not one thing comes?” Zhaozhou replied, “Put it down!” The monk asked, “If not a single thing comes, what does one put down?” Zhaozhou replied, “If you cannot put it down, then take it up.” The dialogue refers precisely to this kind of situation. The true flavour of this state, however, cannot be described. Like someone drinking water, only the drinker knows how cool or warm it is. If a person reaches this state, no explanation will be adequate. It is like the saying “To a sword master you should offer a sword; do not bother showing your poetry to someone who is not a poet.”

 

Excerpt from:

Attaining the Way – A Guide to the Practice of Chan Buddhism

Chan Master Sheng Yen (聖嚴法師), Shambhala Publications, 2006

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