The Reason for the Urgency of Contemplation and Observing Practice

Question: I am clearly aware that insufficient concentration is detrimental to Chan meditation, yet in actual practice, I particularly enjoy contemplative investigation, treating concentration practice merely as an auxiliary method. Why does this psychological phenomenon occur, where the time spent on contemplative investigation far exceeds that on concentration practice?

Answer: This psychological tendency is very common, and there are three reasons for it: First, most sentient beings have studied Buddhism for only a short kalpa (eon), and their virtuous roots are not deep enough. They have not yet aroused the Bodhi-mind (aspiration for enlightenment). Their approach to the Dharma is characterized more by interest and preference than by a deep-seated, resolute choice, making it relatively superficial. Consequently, they lack long-term commitment and are unwilling to invest the time and effort required to systematically cultivate concentration. Second, the wisdom and understanding arising from contemplative investigation are highly appealing. People naturally desire to know more and long to comprehend all dharmas. Upon gaining such knowledge, they feel mentally satisfied, leading them to neglect concentration practice. Third, there is an impatience, a rush to know the final result, without valuing the actual process of cultivation and realization. Fourth, they are accustomed to using the coarse, superficial thinking of the sixth consciousness (mano-vijñāna) and are not habituated to the deep, subtle deliberation and investigation of the seventh consciousness (manas).

Therefore, when I teach the parts concerning mind cultivation, practical application, and laying the foundation, many people dislike following along. They find it too slow and tedious, lacking the patience for step-by-step practice. They either offer criticisms or gradually withdraw. However, for the long-term and genuine benefit of sentient beings and Buddhism, we cannot merely cater to everyone's psychological preferences by abandoning this practical cultivation aspect and only discussing the theories that interest sentient beings. This would be like encouraging people to admire the fish by the abyss without teaching them to weave nets.

The long-term benefit for sentient beings should be this: to establish a solid foundation, transform their nature, and master the methods of practice. Then, even if they encounter no suitable teacher in the future, they will know how to practice independently, possessing self-cultivation ability and the discernment to distinguish right from wrong. This capability can be carried forward into innumerable future kalpas, which is the best possible outcome. Such individuals are the true talents of Buddhism. A responsible Dharma-transmitting teacher aims to cultivate genuine practitioners with authentic cultivation, not theoretical scholars. Genuine practitioners can pass the Dharma down from generation to generation, whereas theoretical knowledge may last only one or two lifetimes before fading away, unable to travel far, because there is no true substance to transmit.