The Distinction Between Scholarly Study and Contemplative Inquiry

Engaging in research is a manifestation of lacking or insufficient concentration power. With inadequate concentration, the manas (seventh consciousness) is unable to exert its function and participate effectively, leaving the sixth consciousness (consciousness) alone to engage in thinking, analysis, reasoning, and judgment. Consequently, such efforts remain superficial, unable to penetrate the profound meaning of the Dharma to explore its deeper connotations. The results obtained are relatively shallow, generalized, and fail to grasp the essence. Without concentration, the mind scatters, resulting in divergent thinking that lacks intensity. It is like a dragonfly skimming the surface of water—unable to focus deeply and single-mindedly to clarify the origins and intricate details of the Dharma. The outcome lacks experiential verification and fails to provide concrete methods and steps for such verification.

In contrast, the contemplative activity of investigative contemplation is conducted with a certain level of meditative concentration. The thinking is deep, subtle, single-pointed, and penetrating. Initially, the sixth consciousness applies effort; then the manas participates, and finally, the mental activity is primarily dominated by the manas, where its function is most potent. This kind of mental application is extremely powerful, directly penetrating the depths of the Dharma's meaning, even discerning the finest details. Doubts and uncertainties are overcome, resulting in unwavering faith and the severing of mental knots and fetters. The results of such contemplation appear impeccable to others and can provide others with a starting point for practice, guiding their line of thought, thereby achieving the aim of benefiting both oneself and others.

Historically, those engaged in research have mostly been literary scholars and literati. This is because literati tend to have shallow concentration and strong emotional attachments, preferring to dwell on the surface of words. They merely skim the surface of the Buddha Dharma, unable to plunge into the deep pool to retrieve its treasures, only managing to scoop up some clear water at the edge. Even if they wish to enter the deep pool, their insufficient concentration power prevents their thinking from being as sharp and forceful as an awl's point, rendering them incapable of penetrating the Dharma to attain its profound meaning. Therefore, the Buddhist thoughts of figures like Li Bai, Bai Juyi, and Su Dongpo from the Tang and Song dynasties could not influence or propel the development of Buddhism. Even up to the Republican period and earlier literati like Hu Shi and Feng Zikai, despite their voluminous writings on Chan (Zen), their works remain superficial, failing to touch the marrow of Chan. Reading their works once feels excessive; a few sentences reveal their limitations. They offer no valuable reference for the vast majority of learners, let alone influence Buddhism itself.

Those fond of research tend to have shallow concentration and many words. Their writings are abundant, yet their thought is impoverished. Though their literary output may fill volumes, it contains mostly chaff and little nourishment. Those who engage in investigative contemplation possess deep concentration and speak little, yet their thought is profound and penetrating, rich in essence. For instance, Patriarch Bodhidharma, Great Master Fu (Dashi), Venerable Baozhi (Baozhi Gong), and the Chan masters of the Tang and Song dynasties, though their writings were limited, each word carried immense weight. A single phrase offers endless food for thought, prompting decades of contemplation. Their words match their actions, and their actions manifest their words; speech and action are eternally consistent, unified in appearance and reality, embodying the demeanor of those who have realized the Way. The recorded sayings and works of Chan masters not only reflect their personal journey and insights in practice but also contain the character of noble conduct and the demeanor of a Bodhisattva. They are the fruits of genuine cultivation and experiential verification, treasures of Buddhism that bring immeasurable benefit to all beings.

Therefore, to liberate oneself, liberate sentient beings, and propel the development of Buddhism, one must engage in deep investigative contemplation and experiential verification within concentration. Only by realizing the fruits of practice, benefiting oneself and others, can one truly advance the development of Buddhism.