The Difference Between Research and Contemplative Inquiry

Research is a manifestation of lacking meditative concentration or having insufficient meditative concentration. When meditative concentration is insufficient, the manas is unable to exert its power to participate, so only the mind consciousness can deliberate, analyze, reason, and judge alone; therefore it can only float on the surface, unable to go deep into the meaning of the Dharma to explore its deeper implications, and the results obtained are rather superficial, speaking in generalities without grasping the essence. When there is no meditative concentration, the mind is scattered in divergent thinking, lacking force, like a dragonfly skimming the water, unable to focus single-mindedly and go deep to clarify the ins and outs of the Dharma. The result is that nothing is realized, and no concrete methods and steps of realization can be given.

The thinking activity of investigation, however, is carried out with a certain degree of meditative concentration (dhyāna); the thinking is deep, subtle, focused, and penetrating. First the mind consciousness applies itself, then the manas participates, and finally the mental activity of the manas becomes dominant, with the manas playing the greatest role. Applying the mind in this way is very forceful, reaching directly into the depths of the Dharma's meaning; even the details can be thoroughly grasped, the questioning doubt can be overcome, and the result is deep faith without doubt, cutting off the bonds of thought. The result of such investigation is impeccable in the eyes of others, and it can also give others a point of entry for practice, guiding their thinking, achieving the goal of benefiting oneself and benefiting others.

Since ancient times, those who engaged in research were mostly literary scholars, because literary scholars have shallow meditative concentration and heavy emotions; they like to play with the surface of words, merely skimming the surface of the Buddha-dharma, unable to enter the deep pool to seize its treasures, only able to scoop up some clear water at the pool's edge. Even if they wish to enter the deep pool, their meditative concentration is insufficient, and their thinking cannot be as forceful as an awl's point, unable to go deep into the Dharma and obtain its profound meaning. Therefore, the Buddhist thought of figures such as Li Bai, Bai Juyi, and Su Dongpo during the Tang and Song dynasties could not influence or drive the development of Buddhism; and up to the Republican era and before, literati such as Hu Shi and Feng Zikai, with abundant Chan Buddhist writings, flowing at great length, said only what was superficial, never touching the inside of Chan. Their works are too much even to read once; within a few sentences one knows where they fall short, offering not a shred of reference for the vast body of students, let alone influencing Buddhism.

Those who are fond of research have shallow meditative concentration and abundant words, rich in writing but poor in thought; though their works pile up as tall as themselves, there is much chaff and little nourishment. Those who investigate have deep meditative concentration and few words, with profound and penetrating thought, and much essence. For example, Patriarch Bodhidharma, Layman Fu, Baozhi Gong, and the Chan masters of the Tang and Song dynasties—though their writings were limited, every word carried the weight of nine tripods; a single sentence offers endless aftertaste, leading people to investigate for decades. Their words accord with their conduct, and their conduct manifests their words; words and deeds are forever consistent, the same inside and out, embodying the demeanor of one on the Path. The writings and recorded sayings of Chan masters not only reflect the course of the Chan masters' practice and their insights, but also contain their character as human beings and the demeanor of bodhisattvas; they are all the fruits of genuine practice and genuine realization, treasures of Buddhism, bringing boundless benefit to the multitude.

Therefore, if one wishes to save oneself, save sentient beings, and drive the development of Buddhism, only by going deep into investigation and realization within meditative concentration, attaining the fruits of realization, benefiting oneself and benefiting others, can one advance the development of Buddhism.