The Difference Between Observing and Investigating

Contemplative practice (guān xíng) involves the presence of phenomena before the eyes, observing the Dharma as it is, and contemplating those phenomena that can be directly contacted in the present moment. What cannot be contacted cannot be observed; what is not known or has not yet been realized cannot be contemplated but can only be investigated and sought. Investigative inquiry (cān jiū) deals with phenomena that are not present before the eyes or in the present moment, unknown phenomena that cannot be contacted and have not yet been personally realized. It employs specific Chan meditation methods to seek and search, with the aim of seeing and realizing them.

For example, using the method of contemplative practice to observe the breath is because the phenomenon of breathing is present and existent right now; ordinary people can all observe it. Observing a presently existing phenomenon is called contemplative practice. Using the method of contemplative practice to observe the Four Foundations of Mindfulness is because the Four Foundations—body, feelings, mind, and phenomena—are presently existing phenomena; those who understand the meaning of the Four Foundations can all observe them. Therefore, the contemplation of the Four Foundations is called contemplative practice. However, the Dharma of the Tathāgatagarbha cannot be approached through the method of contemplative practice, because sentient beings, since beginningless time, have been ignorant, unaware, and unenlightened regarding it, and possess beginningless ignorance toward the Dharma of the Tathāgatagarbha. Since one has not yet seen or realized the Tathāgatagarbha, one cannot use the method of contemplative practice; one must use the method of investigative inquiry, which requires Chan meditation.

Without having realized the Tathāgatagarbha, one cannot observe it. If one claims to directly contemplate it, that means one has set up a hypothetical Tathāgatagarbha in the mind, looking at a false Tathāgatagarbha and asserting how it is and what it does—all of which are imagination and fantasy. Such so-called contemplation is self-deception. When one has not yet realized it, it is a state of the unknown. One must investigate, seek, and search within the activities of the five aggregates, using the effort of Chan meditation, and cannot use the methods of contemplation or contemplative practice. Contemplation before realization treats ready-made theories as real, as if they have already been realized, fabricating a Tathāgatagarbha and then contemplating it. In contrast, investigation (cān) moves from not knowing and not seeing to directly knowing and directly seeing in the present moment; it is not fabrication but true seeing. It involves setting aside what has already been known and learned about the Tathāgatagarbha, treating it as an unknown Dharma to be explored and sought, and only when one finds it is it called realization.

Contemplation and investigation are two different kinds of effort, moving in two different directions. They cannot be conflated, nor can they replace each other; otherwise, the consequences would be disastrous. Therefore, practicing blindly without thoroughly studying the theory is like a blind person groping and bumping around, easily injuring the body—it is highly inadvisable. If one neglects theory, takes the wrong path, and cannot even detect the problem, thinking one is not mistaken, the outcome will be unfavorable. Who would set off on a journey without first carefully reading the road signs and map? All the Dharma I teach is, for others, theory—it is the road signs and map, meant to guide everyone on the path. Only after studying it thoroughly and setting out on the road will one avoid taking the wrong path. If one has not yet understood it, does not even know or grasp the methods of Chan meditation, and engages in blind cultivation and reckless practice, then misinterprets it and misleads others, the offense would be immense.