Four Mindfulness Foundations Observational Practice Experience
Chapter 2: Observation Practice Log (2)
8. Observation practice only yields results through persistent effort.
Lantian's Observation Diary: Sat for meditation in the evening. Did ten minutes of conscious deep breathing. Before ending the deep breathing, I gradually felt a qi sensation. Afterwards, I observed the breath entering through the nostrils. On the fourth inhalation, I felt the qi mechanism in the dantian activate, and the abdominal muscles began to twitch irregularly. Slowly inhaling and exhaling, the abdominal muscle twitching intensified. After one inhalation, I paused and remained still, waiting. The abdominal muscles began to contract regularly, causing the abdomen to continue expanding while simultaneously drawing the chest and ribcage outward to expand. The airflow continued to be drawn in through the nasal passages until the abdominal muscles felt full. During exhalation, I breathed out naturally. This is how I entered deep breathing, with thoughts continuing to focus on the breath at the root of the nose. After about ten minutes, just before the end of an inhalation, the lower abdominal muscles began to contract, feeling as if the airflow rushed downwards again, seeming to reach the very bottom. The chest and abdomen felt like a bellows, with air flowing in and out. This continued until the end of the sitting meditation.
During today's deep breathing, the abdomen felt much warmer than before. When inhaling, it felt full of air; when exhaling, I felt the abdominal muscles come together, making the abdomen feel very comfortable. There were very few distracting thoughts during this time. If I didn't consciously think about things, no other distracting thoughts flashed through my mind. After finishing the sitting meditation, I continued sitting on the bed, breathing slowly. At that moment, fellow practitioners in the group started chatting, discussing their feelings about sitting meditation. After talking for a while, I couldn't continue speaking because, due to inertia, the dantian was still strongly inhaling and exhaling, making it impossible to sustain speech. So, I rested.
Comment: Persisting in observing the breath daily will lead to progressively better samadhi. The mind becomes more refined and focused, and observation becomes more detailed. The more detailed the observation, the more focused the mind becomes, and the better the samadhi. This is a virtuous cycle. However, once the skill becomes proficient, the phenomena observed cease to show new changes. It feels as if practice has made no progress, becoming stagnant. At this point, a divergence occurs. Some people find it boring and meaningless, gradually developing a weary and regressive mentality. In truth, as long as one persists, the skill is constantly improving. Progress is obvious in the early stages but becomes less apparent later on. It's like being in shallow water, where everything done is clearly visible. When reaching deep water, everything done becomes less obvious.
Understanding this principle, one must overcome this sense of boredom and not give up halfway. The better the skill becomes, the less obvious the progress. Do not be concerned with the surface-level stagnation; this is merely a test of patience. Only those who are patient and persevering can reach the summit.
9. To enter samadhi quickly, preparatory guidance can be done.
Lantian's Observation Diary: Day 31 of breath observation. Before sitting, I gave myself a suggestion: "During today's sitting meditation, I will cease thinking, reduce thinking, and let go of all matters unrelated to meditation. My mind will focus solely on the breath." After sitting down, I employed conscious abdominal deep breathing. Today, I focused my intention on the lower abdomen. Slowly, the abdomen felt somewhat warm. After about five minutes, I gradually felt some qi sensation. Deep breathing became easier. The lower abdominal muscles twitched, feeling as if they were about to activate the qi mechanism. After about ten minutes, I stopped the conscious abdominal deep breathing.
Subsequently, I began observing the breath at the nostrils. Unlike previous days, I did not switch to natural breathing. Instead, I consciously guided abdominal breathing. Very quickly, after a few breaths, the qi mechanism in the lower abdomen activated, directly entering deep abdominal breathing. At this point, thoughts were placed solely on the breath while simultaneously perceiving the sensations throughout the body, minimizing analytical thinking activities. Because thoughts were concentrated, the breath became natural, deep, and subtle. The amplitude of the breath was larger than during conscious deep breathing. The airflow passed through the chest, upper abdomen, and middle abdomen, reaching the bottom of the abdomen, continuing until the end of the sitting meditation.
During the breath observation, the intention was concentrated, the object of focus was clear, and the breath was even, deep, and subtle. In the middle segment of the sitting meditation, I suddenly felt a very distinct cool sensation on the outer side of my right hip. Before the end of the sitting meditation, there was a continuous cool sensation in my right ear (my right ear had been hot and swollen for two months previously due to excessive internal heat).
Comment: To cultivate samadhi, one can do preparatory practices (加行, *sbyor ba*), consciously adjusting the state of body and mind, guiding it to a state more suitable for entering samadhi. Then, the mind will settle down and enter samadhi. In conscious guidance, the mental application (作意, *manasikāra*) is concentrated on one thing, interested only in this matter, shielding out other objects. This itself is wisdom and also samadhi. During the process of cultivating samadhi, one must fully utilize wisdom, using wisdom to guide samadhi, combining samadhi and wisdom. Entering samadhi will then be very fast. Some people forcibly try to attain samadhi without utilizing wisdom, making entry difficult. Others only use the analytical thinking of the conscious mind (意识, *mano-vijñāna*) and never enter samadhi. Both of these approaches are biased, not following the Middle Way, and cannot give rise to samadhi (三昧).
10. Manifestations when Dharma principles permeate the manas (意根).
Lantian's Observation Log: Last night during sitting meditation observing the breath, the breath was relatively smooth. The chest and abdomen were warm and comfortable. As breath observation continued, I perceived the warm flow of the breath continuously extending within the body, gradually spreading from the abdomen towards the back. Finally, the warm flow surged into the back of the head. Breathing became increasingly smooth, the qi channels opened up, the visual field became clear, and distracting thoughts were few. Intention was focused on the sensations throughout the body. I then prepared to contemplate the Dharma principles. The phrase "Form is impermanent, form is non-self" (色无常，色无我) actively flashed into my mind. At that moment, all the muscles in my body suddenly tensed up, breathing deepened sharply, and the body twisted with the muscle contractions. This state lasted for about two minutes, after which it slowly returned to calm.
Afterwards, I continued observing the breath and perceiving sensations throughout the body. Following the earlier full-body muscle tension and contraction, the body's meridians opened up further, especially the head, which became more unobstructed. After contemplating like this for a period, my head felt clear, and the visual field was tranquil. I then actively made the phrase "Form is impermanent, form is non-self" flash in my mind again. This time, the whole body still reacted, but it was not as intense. I slowly contemplated the specific meaning of "form is non-self" in my mind. During the contemplation process, intention was concentrated; there were no distracting thoughts, no feelings of agitation, and no unwarranted disturbances. It was peaceful and deep. Soon, the alarm rang, and I ended the session. This morning, I observed the breath throughout the entire sitting meditation session without contemplating Dharma principles. The qi channels throughout the body were unobstructed, and I continuously enjoyed a sense of pleasure throughout the body.
November 19, 2021
Comment: When the thought "form is impermanent" arose, the whole body's muscles tensed and the body twisted. This is the manas being affected by the impermanence of form. Previously, when the Dharma of impermanence had not touched the manas, there was no such vibration phenomenon. Many Dharma principles understood by the conscious mind (意识), when not permeating the manas, do not cause any physical or mental reaction. Only when the manas directly confronts the Dharma principle does vibration occur. Continuing contemplation and investigation afterwards allows the manas to realize it. Samadhi or the purity of the Dharma-eye (法眼净) will then follow. Deep-seated psychological activities such as shock, surprise, panic, confusion, and loss of composure are all manifestations of the manas being affected.
When observing the breath, one must wholeheartedly experience the impermanence of the breath. When experiencing it, do not use thinking; just observe objectively. Do not deliberately bring up the topic "form is impermanent." Observing the Four Foundations of Mindfulness (四念处) to sever the view of self (断我见) is a natural progression: from the entry point of the breath, one experiences the impermanence of form and the body (色无常身无常); then, from the mindfulness of feeling (受念处), mindfulness of mind (心念处), and mindfulness of phenomena (法念处), one objectively experiences the impermanence of mind and phenomena (心无常法无常), thereby severing the view of self. When the skill matures, observation and experience occur naturally; it is not about deliberately flashing Dharma principles different from the current observation. This is natural realization, realization by the manas.
Observation practice is also called direct perception observation (现量观察, *pratyakṣa-pramāṇa*). Whatever phenomenon is present now is what is observed. Whatever state the phenomenon is in, that state is observed truthfully. Observing the breath means observing the breath truthfully, observing the breath directly. The scene of breathing simply presents itself before you. As for how the manas recognizes it and what conclusion it draws, that is the manas's affair. That "form is impermanent, the body is impermanent" should be a conclusion the manas draws by itself; let it confirm it itself. There is no need for the conscious mind to remind it. The conscious mind is only responsible for presenting the phenomenon truthfully to the manas. The rest is the manas's affair. Do not worry for the manas; do not make decisions for the manas. Let each resolve its own problems; offering help is useless. The result of this is direct experiential realization (现量实证), free from emotional interpretations, reasoning, deduction, imagination, or speculation.
11. Observation practice can give rise to the power of awareness and introspection.
Rutao's Observation Diary: When I was in elementary school, every time I ran, I would get a stitch in my left side. The doctor diagnosed it as intestinal spasm. Later, after sitting in meditation for a long time, I discovered it was a meridian in the tailbone pulling on the intestines, causing discomfort in the entire lower body. Early this year, I participated in a fasting retreat organized by the master, abstaining from food for ten days before and after. This problem improved significantly. During this period, through sitting meditation, the qi channels within the body continuously operated, impacted, and adjusted. The locations of soreness, swelling, and pain also changed repeatedly. Now, the meridians in the left waist and hip area are finally clear. No matter how much I twist my body (晃海) or bend over, it no longer pulls or hurts.
Frequent sitting meditation can make the body's energy abundant and cultivate the power of awareness and observation. Therefore, after sitting down, one quickly enters a state where coarse distracting thoughts are faint, the mind-intent is soft, and it feels very light. It's like driving an electric car: the driving state when fully charged and when low on power are completely different. The former is very light, the latter is very weak, dragging along—all due to different energy levels. A pure mind is energy; the power of awareness is also energy. Sitting meditation to cultivate samadhi and wisdom is like charging a battery.
Place the "knowing" (知) of the conscious mind at the deepest part of the inner mind. Use this "knowing" to continuously illuminate. The internal defilements and heaviness will then be continuously cleansed. This is my current method of practice. This "knowing" is also used to restrain the manas and the conscious mind's wandering. It's like trying to catch a small animal: you cannot just grab any part of it, like its tail or belly; that won't work—you won't hold it, and it might bite you instead. You have to grab it by the scruff of the neck; then it becomes docile and motionless. This method of subduing distracting thoughts might be different for everyone; each must explore and find the method most suitable for themselves.
Comment: Samadhi can pull the mind back from external objects, so it no longer focuses on the outside world. The mind withdraws and converges, enabling it to focus on perceiving its own inner state. Only then can one introspect and examine one's own mind, discover one's own afflictions and habits, and identify one's various shortcomings and deficiencies. Consciously or unconsciously, one will correct these flaws, make up for deficiencies, become humble and cautious, and improve moral character. Some people specifically shine the light outward onto others, not knowing to shine it inward onto themselves. Shining it on oneself is cultivating oneself, increasing merit and virtue (福德). Shining it on others is about self-and-other, right-and-wrong, afflictions, which diminish merit and virtue. The darkest place under the lamp is your own mind.
When samadhi improves, energy becomes abundant, body and mind become light and at ease (轻安). The mind then softens, its capacity opens up, accommodating others and circumstances, no longer treating people as enemies or adversaries. One interacts harmoniously, emotional intelligence improves, and interpersonal relationships also improve. Always carrying a "knowing" improves concentration. The mind becomes increasingly refined, increasingly still, thinking becomes deeper, wisdom grows increasingly, afflictions naturally settle down more and more, gradually diminishing until eliminated. Karmic obstacles also gradually diminish, reducing hindrances to practice. This is a process of transformation, a comprehensive process of correcting oneself. Without this process, it is impossible to transition from an ordinary person (凡夫) to the stage approaching Stream-entry (初果向) and Stream-enterer (初果人). Do not imagine becoming a sage out of thin air.
12. Observation practice is like a hitching post for tethering the horse of the manas.
Lantian's Observation Log: Sat down and employed conscious deep abdominal breathing. Inhaled to the maximum, paused briefly, then exhaled to the maximum, then paused briefly again. After about half an hour of deep breathing, I could feel a distinct qi sensation. Afterwards, I gradually shifted to natural abdominal breathing.
Following the sutra on the Four Foundations of Mindfulness, I no longer thought about other things during breathing but continuously maintained awareness of the breath. It was then that I realized my thoughts would occasionally pop up. Sometimes it was indeed difficult to control and prevent thoughts from arising. The main content of the thoughts was the faces of people I had frequently interacted with recently or in the past few days. The more contact I had with them, the more intensely their faces appeared. Now I understand why ancient practitioners secluded themselves from crowded places. This is probably the so-called clinging and habitual nature of the manas. Only as the sitting meditation neared its end did my brain gradually feel somewhat clear. Today's sitting meditation felt average; the mind wasn't very quiet. During the sitting, faces of people I frequently interact with inexplicably flashed by. Natural abdominal breathing wasn't very deep or long.
Comment: This fully demonstrates the manas's characteristic of pervasive conceptualization (遍计所执性) and its clinging nature. It shows the manas's attachment to previously encountered objects, whether meaningful or meaningless, paying attention and clinging to them, unwilling to rest. To subdue this wild horse, one must tether it to the post of the breath. At first, it will buck and jump wildly. After a long time, it will get used to it, quiet down, and begin to focus on and study the post and the scenery around it. Then it becomes manageable. This is called getting on the right path (上道).
13. Only persistent observation practice allows the skill to continuously improve.
Rubin's Observation Log: These past two days during sitting meditation, I started each session with 25 minutes in full lotus position. Then the body began to heat up, and I switched to half lotus. Now my right leg is softer than before. I feel the mental effort during full lotus is more effective than in half lotus. Currently, I still focus mainly on cultivating stillness (止). After sitting down, the mind can settle. I recognize the importance of "sharpening the axe does not delay the work of cutting firewood." Not hoping for any particular feeling or result, I am no longer impatient. I can settle my mind and start from the ground up, beginning with the breath.
When sitting down, I still first regulate the breath: deeply inhale to the abdomen, then slowly exhale, regulating for several minutes while relaxing simultaneously. Then I slowly recite the Heart Sutra word by word silently. Upon reaching a state of stillness and observation (止观), I observe the breath for a little while longer. When feeling bored, the mind develops a slight tendency to scatter and move. Then I introspect that this mind is merely a function of awareness; this "I" has no place to rely on, cannot be found internally or externally, is suddenly like a dream, and fundamentally no one exists. Then, in this state, there are no desires or demands; the mind stops still, and there is no desire to observe either. After 45 minutes, when the legs begin to feel numb, swollen, and painful, I persist in countering and enduring the sensation for a while. After an hour, I end the session, not wanting to continue.
Comment: Fluctuations in the state of the physical body and mental state during observation practice are normal. What is valuable is persistence; eventually, it becomes stable without fluctuations. At that point, the observation practice will be firm. Regarding the observed breath, there will be a clear understanding and perception. Also, regarding other bodily phenomena arising from observing the breath, there will be a sober understanding, no longer being immersed in the state. Only when one can jump out of the state, separate mind and matter, and look down upon the physical body, can one have a rational understanding, see the true reality of the physical body, and gradually perceive the empty nature of the physical body's arising, ceasing, changing, and perishing. This perception is not forcibly implanted by the conscious mind, nor is it guided by it. It is the manas's objective, sober perception, free from emotional involvement, a rational cognition.
Only rational cognition can function persistently, transform body and mind, change the attitude towards the five aggregates (五蕴), and objectively view and handle the problems of the five aggregates. With persistent effort like this, severing the view of self is possible. Continuing to practice diligently like this, one will know what role the conscious mind plays and what role the manas plays. Regarding the erroneous, irrational view of realizing the fruit (证果) through the conscious mind alone, one will find it utterly naive and laughable. Some people, seeing records in the Buddhist sutras of bhikkhus realizing the fruit after listening to the Dharma for a few minutes, think they can realize the fruit quickly without cultivating the Thirty-seven Aids to Enlightenment (三十七道品) or samadhi. This is an extremely ignorant and laughable idea.
Those who realized the fruit after listening to the Buddha speak for a few minutes had done much practice in previous lives and this life. They were complete in the Thirty-seven Aids to Enlightenment, complete in wholesome roots and merit (善根福德), complete in causes and conditions for attaining the Dharma, and greatly aided by the Buddha's power. It was not realizing the fruit without effort, like picking up a bargain. They all paid a considerable price. Now, diligently cultivating the observation of the Four Foundations of Mindfulness is precisely cultivating the Thirty-seven Aids to Enlightenment, cultivating precepts, samadhi, and wisdom together. Strive to nurture wholesome roots and merit. Do not take shortcuts; advance steadily, laying a solid foundation. When all causes, conditions, and factors are complete, one can sever the view of self.
14. Methods for cultivating the body from non-Buddhist paths can also be borrowed for self-cultivation.
Modified Breath Observation Experience: The state throughout the session was much clearer than last night. Natural breathing through the left nostril: inhalation was deep, long, and slow; exhalation was light, gentle, and slightly shorter; the pause after exhalation was long. The area where the left nostril connects to the throat felt dry. Inhalation produced a loud sound; exhalation produced a soft sound. When I tried visualizing water rising on the left side and fire descending on the right (a Daoist/Taoist concept), upon visualization, the breathing became very subtle, and the above phenomena disappeared. When I adjusted my attention back to the breath, the above breathing state returned. Sitting meditation and observation practice should ideally not be done when tired or sleepy, as it can easily lead to muddiness and lack of clarity. Last night, after getting off the seat and lying down, I naturally and clearly began observing the breath.
Comment: Here, the practice method from the Daoist Tai Chi diagram was used. Because the bodies of Buddhist practitioners and non-Buddhists have the same structure, there is no difference. Therefore, when regulating the body, one can borrow methods from non-Buddhist paths. After all, they have rich experience. As long as it is useful for one's own practice, just take it and use it. A cat that catches mice is a good cat. Non-Buddhists cultivate samadhi, and samadhi is ultimately useful for cultivating the body, the mind, and wisdom. We should cultivate samadhi. There is no need to deliberately show that one is different from non-Buddhists, as if superior to them. If one's samadhi is inferior to non-Buddhists, afflictions will be heavier than theirs. This would be laughable.
17. How to transform distracting thoughts into wisdom.
Wushi's Observation Log: During sitting meditation these past few days, I specifically observed how those distracting thoughts arise. The conscious mind wasn't thinking about them, yet the distracting thoughts still popped up—this is the conscious mind going elsewhere; it's the manas clinging. If the manas did not cling, distracting thoughts would not appear. Especially things usually paid attention to or found interesting—during evening sitting meditation, they are more likely to pop up. Therefore, whether one can maintain mental clarity during the day is crucial. If the mind is clear, distracting thoughts are less likely to arise easily. Hence, during the day when dealing with matters, one should handle affairs without letting them enter the mind, letting them pass without lingering. This way, the mind becomes easier to calm, and fewer distracting thoughts will appear.
Of course, deliberately suppressing matters and objects to prevent them from entering the mind is not very effective. Subduing afflictions cannot rely solely on suppression. One must be skilled at transforming thoughts. When encountering matters, contemplate: "All that has appearance is illusory" (凡是有相皆是虚妄). "All dharmas are suffering, empty, impermanent, non-self" (万法苦、空、无常、无我). "The body is impure" (色身不净), etc. Let the conscious mind contemplate more in this direction. Once contemplated clearly, afflictions will dissipate. Only then can one prevent people, events, and objects from entering the mind so easily, reducing or even eliminating the manas's preoccupation with matters and objects.
Comment: Distracting thoughts originate from the clinging and fixations of the manas. The manas's grasping nature towards the world of the five aggregates (五阴世间) is extremely stubborn and obstinate. Its grasping of the six sense objects (六尘境界) is also very tenacious, almost ceaseless, even after falling asleep. Consequently, the mind cannot attain tranquility, wisdom cannot arise, and afflictions cannot be severed. Subduing this clinging nature of the manas is extremely difficult. One can only shift the object of the manas's clinging, shift its attention, let it focus on a more meaningful dharma, fix it on one dharma. Only then can its thoughts become somewhat simpler. This is the method of "using a wedge to remove a wedge" (以楔出楔). Finally, remove the wedge, and the mind will become empty. Chanting Buddha's name, mantras, or sutras are all methods of "using a wedge to remove a wedge." Breath-counting meditation, white skeleton visualization, the Four Foundations of Mindfulness observation, etc., are all methods of "using a wedge to remove a wedge." As long as the manas can concentrate, specifically pondering one dharma, wisdom can arise.
When you are overwhelmed by distracting thoughts, do not rush to eliminate them. Watch them, observe them, search for their source. You will find that distracting thoughts come from nowhere and go nowhere; they have no root, like duckweed. Therefore, there is fundamentally no need to counteract them. Give them a new object of focus, give the manas a new, important task, let it be busy with one thing. The mind will then become tranquil, and wisdom can appear. Originally, the manas lacked wisdom precisely because it clung too much, its objects of focus were too numerous, preventing it from concentrating its pondering. Consequently, it couldn't understand principles clearly and, of course, couldn't have wisdom. Therefore, to attain wisdom, one must cultivate samadhi, settle the manas, letting it face only one problem, one dharma. Then the problem can be solved, and the great matter of birth and death can also be resolved.
18. How correct observation practice should be done.
Rutao's Observation Diary: Currently, entering a shallow samadhi is fast. During sitting, I bring up a "knowing." Following the breath, I illuminate within the mind, illuminate... Before long, with a "snap," the mind seems to enter the stream, instantly becoming pure, and the brain becomes clear and bright. There's no need to deliberately deal with distracting thoughts. The physical body, sensations, distracting thoughts—all are arising, ceasing, illusory, empty, not binding. Just illuminate them; no need to counteract them. They empty themselves.
It's like the Heart Sutra says: "When the Bodhisattva Avalokiteśvara was coursing in the deep Prajñāpāramitā, he illuminated the Five Aggregates and saw that they were all empty, and he crossed beyond all suffering and difficulty... Śāriputra, form is not different from emptiness, emptiness is not different from form. Form itself is emptiness, emptiness itself is form. So too are feeling, cognition, formation, and consciousness." In the past, I only knew how to recite it; I didn't know how to use it. Now, during training, using it, I seem to have found some feeling. The Five Aggregates are not obstacles; there's no need to deal with them. Just remember they are arising, ceasing, illusory. Simply illuminate them, let them be. After illuminating for a long time, the Five Aggregates will empty themselves. The physical body and distracting thoughts will automatically become empty. This is what I currently know.
Sitting cross-legged is just a form. I've also tried sitting on a chair, lying on a bed, bringing up a "knowing," illuminating within the mind. Starting like this, I can also enter a relatively shallow samadhi. During sitting meditation, full lotus, half lotus, or easy pose are all possible. The key is the method of applying the mind. If the method is correct, one can enter.
Comment: When the mind is not quiet, there are many objects of focus internally. But we have a goal: observing the breath is the primary goal, one could say the only task. Grasping the main thing, the big thing, ensures the task is completed with quality and quantity. Do not chase after thoughts outside the breath; those are unimportant. Thoughts come and go, never stay; even if you try to hold them, they won't stay. Just do the main task without distraction. The mind focuses only on the breath, like a light shining only on the breath. All surrounding bodily sensations and miscellaneous thoughts then disappear from the mind; they are empty. And on the breath, one discovers phenomena not previously noticed, that is, the true facts. As for what true facts, each person experiences it themselves during practice; what each discovers may differ slightly, but the final result converges: realizing the emptiness of the five aggregates and non-self.
Observation practice is not dependent on specific postures. One should observe while walking, standing, sitting, and lying down. Combining stillness and activity complements each other. However, sitting cross-legged has its benefits: it promotes smoother qi and blood flow, harmonizes the physical body, quiets the mind, and concentrates thoughts. Afterwards, combined with bodily movement and activity, the operation of qi and blood is fully regulated, circulating pervasively, which is more beneficial for the body, and the mind becomes purer.
19. How to observe to achieve the desired effect.
Rubin's Observation Log: These past two days, observing the breath at the nostrils during sitting meditation, I have mainly focused on cultivating stillness and training the legs. There were no special states. My right leg is softer than before. Each session, I sit in full lotus for about half an hour, then switch to half lotus, or sit in half lotus for 50 minutes and then switch to the other leg. It's not particularly painful, and an hour doesn't feel very long anymore. After getting off the seat, when going out during the day, I constantly maintain an intention of being an outsider, observing how this body actually moves. Using a mind without language, thought, or reasoning, I watch, listen, and know myself and others—whether opening the mouth to speak, chewing food, smiling showing teeth, eyes moving, raising hands or lifting legs to walk past.
Absolutely do not mentally say things like "this is the function of manas," "this is the function of consciousness," "this is the function of ear consciousness," "this is the function of body consciousness," etc., to analyze. One must adopt the mindset of an outsider: do not help participate, do not help analyze. Only then can that kind of mind's eye, detached from the body, arise, watching the changing process of body and mind from the side. Within this, the movement of consciousness is very subtle; only through experience can one understand. Sometimes, at certain moments, I also look back and introspect: What is this knowing mind like? How exactly do body and mind interact and operate? Just hold this doubt; absolutely do not engage in thinking or reasoning. Moreover, I feel that once thinking and reasoning are added, the desire and strength to experience and investigate further disappear.
I increasingly feel my samadhi power is still lacking. Sometimes, after talking with people a lot, I easily lose the power of awareness; habits are not easy to control. I often need to return to the breath to settle. I increasingly feel the importance of cultivating samadhi and the difference between experience and knowledge.
Comment: During observation practice, try to maintain simple knowing. Do not deliberately add subjective conscious thinking or analysis. Do not have conscious subjective thoughts. Do not bring in any concepts. Calm the mind, let go of the mind. All matters are silently attended to and managed by the manas. Trust the master. Sometimes, having a lot of knowledge can also be a burden, hindering the manas's own pondering and observation, making it impossible to see the truth and facts clearly, and also preventing experiential realization. Various successful people in society are not necessarily those with a lot of knowledge, but those with deep and subtle thinking, unique insights—all are people whose manas has wisdom, people with considerable practical experience, not people who rely on empty thoughts in the brain or empty talk. Empty talk often harms the country.
