The Difference Between Contemplative Practice and Investigating Inquiry

Contemplative practice (vipaśyanā-caryā) is when there is a dharma present before one's eyes; it is observing while looking at that dharma. It is contemplating dharmas that one can directly contact in the present moment; what one cannot contact, one cannot observe. Dharmas that are unknown and not yet realized cannot be observed; one can only investigate and search for them. Investigation (can-jue) concerns dharmas that are not present before one's eyes, dharmas that cannot be contacted, that are unknown and not yet personally realized; one uses a specific Chan-investigation method to search and seek, in the hope of seeing and realizing them.

For example, contemplating the breath uses the method of contemplative practice, because the phenomenon of breathing exists in the present moment, and ordinary people can all observe it. Observing dharmas that exist in the present is called contemplative practice. Contemplating the four foundations of mindfulness uses the method of contemplative practice, because the four foundations of mindfulness—body, feeling, mind, and dharmas—are dharmas existing in the present, and anyone who understands their content can observe them; hence the contemplation of the four foundations of mindfulness is called contemplative practice. But the tathāgatagarbha cannot be approached with the method of contemplative practice, because sentient beings, for beginningless kalpas, have been ignorant, unaware, and unawakened to it, and all have beginningless ignorance regarding the dharma of the tathāgatagarbha. Since one has not yet seen the tathāgatagarbha, one cannot use the method of contemplative practice; one must use the method of investigation, which requires Chan investigation.

Not yet having realized the tathāgatagarbha, one cannot observe it. If one tries to directly observe it, that means one has set up an imagined tathāgatagarbha in one's mind; watching this false tathāgatagarbha and then saying the tathāgatagarbha is such-and-such—all of this is imagination and fantasy, and such so-called observation is self-deception. When one has not yet realized it, it is unknown; one must investigate, search, and seek right in the midst of the activity of the five aggregates (pañca-skandha), and must apply the skill of Chan investigation; one cannot use the methods of observation and contemplative practice. Observation before realization treats ready-made theory as actually existent, as if already realized—it is imagining a tathāgatagarbha and then observing it. Investigation, however, goes from not knowing and not seeing to knowing and seeing in the present moment; it is not imagination but true seeing. It erases the already-known, already-learned tathāgatagarbha and treats the tathāgatagarbha as an unknown dharma to explore and seek out; only by finding He is it called realization.

Observation and investigation are two kinds of skill oriented in two different directions; they cannot be conflated, much less substituted for one another—otherwise the consequences would be unthinkable. Therefore, blindly applying effort without thoroughly studying the theory is like a blind person groping and bumping about—easily damaging one's body—which is highly inadvisable. If one does not value theory, one may go astray and be unable to detect one's own problems, still believing oneself to be correct; then the outcome will not be good. Who would set off on the road with head down without first studying the road signs and map clearly? All the dharma I teach is, for others, theory—it is the road signs and the map, meant to guide everyone on their journey. Only after studying and understanding it clearly should one set out on the path; then one will not go astray. If one has not yet understood, does not know or master the method of Chan investigation, and yet engages in blind, haphazard practice, misinterpreting it oneself and then misleading others, the fault would be grave.