Observing the Huatou as a Method for Cultivating Meditative Concentration

Question: When observing the huatou, is it the consciousness that observes or the manas (mental faculty) that observes? If it is the consciousness observing, transmitting to the manas, causing the manas to become increasingly unified in thought, ceasing or rarely clinging, gradually restraining the mind to one point. The manas also has discernment, reducing clinging, and the consciousness becomes unified. At this time, if one’s blessings are sufficient, and conditions align, suddenly, in a moment of correspondence, one realizes that the tathāgatagarbha is the true master. Is this the roadmap for attaining enlightenment through Chan meditation?

Answer: You are correct. Observing the huatou is a method for cultivating concentration. The purpose of cultivating concentration is to unify the consciousness, preventing it from scattering energy, and to focus intently on investigating and contemplating. However, the content discerned by the consciousness and the content contemplated and investigated are all directed by the manas. If the manas not only attends to the huatou but also clings to many dharmas, showing interest in many phenomena, then the manas will engage in attention and thought toward many dharmas. Consequently, the tathāgatagarbha will give rise to the consciousness to discern the many dharmas to which the manas attends and thinks. If the consciousness is discerning so much content, can it remain unified? It cannot remain unified; concentration cannot be attained.

The purpose of investigating the huatou is to make the manas attend only to the huatou, ceasing or minimizing its clinging to other dharmas, thereby enabling the consciousness to achieve unified thought. Superficially, cultivating concentration trains the consciousness, but in reality, it is about subduing the manas, preventing it from clinging to too many dharmas. Investigating the huatou is essentially tethering the manas to the huatou, so that the consciousness stabilizes. When the consciousness has concentration, thought becomes deep and subtle. When the consciousness influences the manas, the manas then corresponds to the huatou and engages in pondering the huatou. If the investigation of the huatou penetrates deeply into the manas, causing the manas to develop a habit of treating the investigation as essential work, then even in sleep, the manas will continue working, prompting the consciousness to investigate the huatou in dreams; moreover, it will cause the consciousness to investigate the huatou while walking, standing, sitting, and lying down. When the concentration of the consciousness is deep and thought is minimal, the function of the manas becomes prominent, continuously and subtly attending to the huatou. When conditions and timing are ripe, one can realize the tathāgatagarbha and attain enlightenment. If concentration is shallow, the role of the consciousness is dominant, and the manas participates little or not at all, often leading to excessive emotional thinking and intellectual understanding, with more intellectual comprehension than experiential realization. Everything is rooted in the manas. Consciousness is dependently originated; the manas engages in proliferating conceptualization, while the tathāgatagarbha is without knowing or perceiving. The proliferating conceptualization of the manas obscures its inherent wisdom, preventing it from manifesting. Only by unifying its thoughts, ceasing or minimizing clinging, can it achieve realization. Therefore, cultivating concentration is extremely important.