Wing Shing Chan's Articles on Lions Roar

Huihu as defined by Wing Shing Chan, a writer on Chan Buddhism. The Chinese term Huihu, an important concept within the Caodong sect of Chan, first appeared in Shitou Xigian's text, Cantongqi. This text, known in Japanese as the Sandokai, is an indispensable part of the canon of Soto Zen, and is recited in Soto temples daily. Huihu—a central concept within the Cantongqi means "transposition," or "interaction." It refers to the phenomenal interchange between polar entities, like winter emerging into spring or vice versa, or vexations transformed into liberation or vice versa. Hui means "return" and hu means "mutually," so a literal translation of the concept would be "mutual return to the state (of the other)." What huihu really offers is an expansive view of the impermanence of everything. Huihu synthesizes this fundamental Buddhist tenet with the Taoist principle of the interplay of polar opposites in nature, whose philosophical roots can be traced to the I Ching. The Caodong sect’s use of huihu, as taught by Chan masters still to this day, is most interesting when it is used to describe the experiences one encounters in practicing meditation. As one proceeds along the various stages toward ultimate liberation or complete enlightenment, there is an ongoing interplay (huihu) between vexations and wisdom (or liberation), rather than a simplistic removal of vexations. In describing the transposition (huihu) between vexation and liberation, the Cantongqi says, In the midst of brightness, there is darkness Do not take darkness as darkness. In the midst of darkness, there is brightness Do not take brightness as brightness. Brightness and darkness correspond, like one step following another. Brightness here refers to wisdom, liberation, and enlightenment, whereas darkness refers to vexation, bondage, and confusion. Every practitioner will sometimes experience “brightness” and at other times “darkness,” as they continue along the path of meditation. What these verses are trying to tell us is that brightness and darkness are huihu. They will mutually transpose, so it is not sensible or helpful to be discouraged by the darkness one encounters or to fixate on the brightness attained or longed for. Vexations, once let go and removed within practice, can unexpectedly lead straight to enlightening experiences. Enlightening experience, no matter how blissful, will soon die out and cover you up with clouds of vexations if you try to grasp it. If you feel wisdom, remember that vexation—its polar opposite—is hiding behind its back. Brightness and darkness will always alternate along the path of practice, until you go beyond the realm of dichotomy. At that point, one encounters neither vexations nor wisdom, which is what we would call “no huihu.” There is no more transposition encountered in the practice. The great Caodong master Hongzhi, who first articulated the method of silent illumination, said, “When the seeing [of self-nature] is complete, huihu rests.” That is cessation, ultimate liberation, beyond the most blissful event we could hope to attain. Brightness here refers to wisdom, liberation, and enlightenment, whereas darkness refers to vexation, bondage, and confusion. Every practitioner will sometimes experience “brightness” and at other times “darkness,” as they continue along the path of meditation. What these verses are trying to tell us is that brightness and darkness are huihu. They will mutually transpose, so it is not sensible or helpful to be discouraged by the darkness one encounters nor to fixate on the brightness attained or longed for. Vexations, once they are let go of and removed within practice, can unexpectedly lead straight to enlightening experiences. Enlightening experience, no matter how blissful, will soon die out and cover you up with clouds of vexations if you try to grasp it. If you feel wisdom, remember that vexation-its polar opposite - is hiding behind its back. Brightness and darkness will always alternate along the path of practice, until you go beyond the realm of dichotomy. At that point, one encounters neither vexations nor wisdom, which is what we would call no huihu. There is no more transposition encountered in the practice. The great Caodong master Hongzhi, who first articulated the method of silent illumination, said, “When the seeing [of self-nature] is complete, huihu rests.” That is cessation, ultimate liberation, beyond the most blissful event we could hope to attain. In describing the path to liberation, the founder of the Caodong sect, Master Dongshan, delineated five stages of enlightenment (illustrated by the circles at the top of the page) according to the nature of the transposition - huihu - between vexation and liberation. In his description, “subsidiary” corresponds to darkness, and “central” corresponds to brightness. The first stage, “subsidiary within central,” signifies that though the practitioner has had a glimpse of self-nature, darkness still dominates. Vexation, however, transposes into wisdom, as the practice grows. This notion is essentially the same as the verse from the Cantongqi, “In the midst of brightness, there is darkness.” At the next stage, “central within subsidiary,” vexation has fallen into the background and wisdom has come to the fore, signified in the illustration by brightness at the top. The practitioner feels the advancement of practice, and the mind is cleared more and more of vexation. At the third stage, “coming of central,” the practitioner feels as if vexations have been totally subdued, with wisdom manifesting endlessly. However, vexation is only covered by wisdom, not eradicated, as represented by the small circle of darkness within the dominant brightness. The practitioner can still manifest vexation when strongly provoked. With the next stage, represented by the fourth circle, there is the arrival of both central and subsidiary, brightness and darkness, which dissolve into a non- dichotomous whole that subsumes the parts. The complete absence of vexation manifests as wisdom (or vice versa). In the circle, there is only brightness, or, indeed, emptiness. At the ultimate level, reaching this final stage means the subtle attachment to wisdom is let go. Vexation can be used as wisdom in liberating oneself or others. Attachment even to buddhadharma would be a hindrance at this point. The realm of absolute freedom is represented by the fifth circle, the circle of darkness, signifying the capability of using vexation as wisdom. Ultimately, the practitioner is liberated from both the attachment to the self and to the buddhadharma. Huihu, or transposition, and the practice itself, are complete.

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