The Reason for the Urgency of Contemplation and Observing Practice

Question: Although it is known that insufficient meditative concentration is detrimental to Chan practice, in actual cultivation, one particularly enjoys contemplation, treating meditative concentration merely as an auxiliary method. Why does this psychological phenomenon occur where the time spent on contemplation exceeds that on cultivating meditative concentration?

Answer: This mentality is very common, and there are three reasons for it: First, most sentient beings have studied Buddhism for a short period of kalpas, with insufficiently profound wholesome roots. They have not yet aroused the bodhicitta (aspiration for enlightenment). Their interest in the Dharma is more of a superficial preference rather than a deep-seated resolve, so they lack long-term commitment and are unwilling to invest time and effort in systematically cultivating meditative concentration. Second, the wisdom and understanding that arise from contemplative thinking are highly attractive. People naturally desire to know more, to understand all dharmas. Once they gain this knowledge, their minds feel satisfied, leading them to neglect meditative concentration. Third, there is an impatient mentality, a rush to know the final result without valuing the actual process of cultivation and realization. Fourth, they are accustomed to using the coarse thinking of the conscious mind, rather than the deep, subtle deliberation and investigation characteristic of the manas (the seventh consciousness).

Therefore, when I teach the parts about cultivating the mind, practical cultivation, and laying the foundation, many people dislike following along, finding it too slow and dull. Lacking the patience for step-by-step practice, they offer criticisms or gradually withdraw. However, for the long-term and true benefit of sentient beings and Buddhism, we cannot simply cater to everyone's preferences by abandoning practical cultivation and only discussing the theories that interest sentient beings. This would be like letting them "long for fish by the waterside without weaving nets."

The long-term benefit for sentient beings should be 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 the ability for self-cultivation and the discernment to distinguish right from wrong. This capability can be carried forward through countless kalpas in future lives, which is the best possible outcome. Such individuals are the true talents of Buddhism. A responsible Dharma-transmitting teacher aims to cultivate genuinely cultivated, practically accomplished talents, not theoretical scholars. Genuine talents will be passed down from generation to generation, while theoretical knowledge may last only one or two lifetimes before disappearing, unable to endure because there is nothing truly substantial to transmit.