The Difference Between Research and Investigative Inquiry

Research is a manifestation of lacking meditative concentration or having insufficient concentration. When concentration is insufficient, the manas is unable to exert its power to participate, so the mind consciousness has to deliberate, analyze, reason, and judge alone; consequently, it can only float on the surface, unable to penetrate deep into the meaning of the Dharma to explore its deeper connotations, and the results obtained are rather superficial—generalities without essence. Without meditative concentration, the mind is scattered, engaging in divergent thinking that lacks force, like a dragonfly skimming the water, unable to focus single-pointedly and delve deeply to clarify the ins and outs of the Dharma. The result is without realization, and no concrete methods and steps of realization can be offered.

The contemplative activity of investigating, however, is carried out with a certain degree of dhyāna and meditative concentration; 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. Such application of mind is extremely forceful, reaching directly into the depths of the Dharma's meaning; even the details can be thoroughly grasped, questioning doubts can be overcome, and the result is deep conviction without doubt, cutting off the bonds and fetters of thought. The result of such investigation appears impeccable to others, and one can also provide others with an entry point for practice, guiding their thinking, thereby achieving the aim of benefiting oneself and benefiting others.

Throughout history, those who engaged in research were mostly literati and scholars, because literati have shallow concentration and heavy emotion; they like to play with words on the surface, merely tasting Buddhism without ever going deep, 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 concentration is insufficient, and their thinking cannot be as forceful as an awl's point, unable to penetrate deep into the Dharma and obtain its profound meaning. Therefore, the Buddhist thought of figures in the Tang and Song dynasties such as Li Bai, Bai Juyi, and Su Dongpo could not influence or drive the development of Buddhism. Likewise, the literati of the Republican era and before, such as Hu Shi and Feng Zikai, produced abundant Chan works, lengthy and flowing, yet what they said was merely skin-deep, never touching the inside of Chan. Their works are tiresome even to read once—a few sentences suffice to reveal where they fall short—and they offer not the slightest reference value for the vast body of students, let alone influencing Buddhism.

Those who are fond of research have shallow concentration and abundant words—rich in text 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 concentration and few words, with profound and penetrating thought, rich in essence. For example, Patriarch Bodhidharma, Great Master Fu, and Baozhi Gong, as well as the Chan masters of the Tang and Song dynasties—though their works are limited, every word carries the weight of nine tripods; a single sentence offers endless aftertaste, prompting people to investigate for decades. Their words accord with their conduct, and their conduct manifests their words; word and deed are forever consistent, the same inside and out, embodying the demeanor of one on the Path. The works and recorded sayings of Chan masters not only reflect the course and insights of their practice, but also contain their character as human beings and their bodhisattva demeanor. They are all the fruits of genuine practice and realization, treasures of Buddhism, bringing boundless benefit to the multitude.

Therefore, if one wishes to liberate oneself, liberate sentient beings, and drive the development of Buddhism, only by deeply investigating and realizing within meditative concentration, attaining the fruits of realization, benefiting oneself and benefiting others, can the development of Buddhism be advanced.