A Guide to the Cultivation and Realization of the Mind: Part Two
Chapter 9: The Relationship Between Manas and Actual Practice (2)
10. How to Determine Whether a Conclusion is Derived from Consciousness Analysis or Manas Deliberation
Is the conclusion that 1+1 equals 2 derived from the thinking of the conscious mind (vijnana) or the deliberation of manas? If you can be very certain of the conclusion that 1+1=2, with reasons and evidence, and clearly understand the principle behind it, then it is a conclusion derived from manas. If you can calculate that 1+1=2 but do not know the principle behind it, cannot articulate it clearly, and simply know the conclusion, then it is a conclusion drawn by consciousness based on learned theories for reference or comparison, similar to rote memorization. Otherwise, why would scientists delve deeply into why 1+1 equals 2? How much of the knowledge we learn from elementary school to university is actually verified through personal realization? Although we pass every exam, perhaps even scoring full marks, exams test the understanding and memorization of knowledge, the mastery of its quantity, with little testing actual realization. Laboratory work involves realization, and stepping into society involves realization. Therefore, many top students often struggle to adapt to society, failing to keep pace with its rhythm and unable to apply their learning.
Conclusions derived solely from conscious thinking and analysis cannot resolve doubts; encountering conditions will lead to numerous doubts, and one may no longer believe in previous conclusions. Therefore, conclusions derived from conscious thinking and analysis are not firm. The master (manas) has doubts; the master makes the decisions; the master has its own views. At critical moments, it will reject the assistant's (consciousness) conclusions. This is why many people who seemingly realize the fruit (attainments) and understand the mind through consciousness constantly regress. Conscious thinking and analysis can occur without the aid of samadhi (meditative concentration), even in a scattered state of mind. However, the deeper the samadhi, the more refined, accurate, precise, and logically sound conscious thinking becomes. Yet, no matter how refined, accurate, and logical it is, it is not a conclusion derived by manas itself. Therefore, it is not called direct realization (亲证, qin zheng); it lacks the virtue of cessation (断德, duan de), lacks true benefit (受用, shou yong), and cannot withstand birth and death.
Conscious thinking is often perceptible and observable by consciousness itself; it is relatively superficial and coarse compared to manas deliberation. Manas deliberation is deeper, more concealed, and not easily detected, but it can be continuous thought after thought. Manas only deliberates deeply when doubts are very profound, in order to resolve them. This involves samadhi. Continuous thought after thought constitutes samadhi; being able to fix the mind on the investigation of doubt is concentration (定, ding). No matter what one is doing, whether awake or asleep, the question remains in the heart. If unresolved, it can even cause agitation, poor eating, and poor sleep, like being disoriented.
When the conscious mind is coarse, it is unaware and ignorant of manas deliberation; it cannot detect matters within one's own mind. One cannot discover what one truly wants, what one intends to do, and cannot grasp one's own thoughts. This is why so many people cannot discover manas, do not understand manas, cannot master manas, and cannot observe manas. To use manas for deliberation, samadhi is necessary; the deeper the samadhi, the better. It is best to eliminate interference from other miscellaneous affairs; ideally, the six consciousnesses should not disturb manas either, merely cooperating with manas to gently and subtly know, without provoking distracting thoughts in manas.
11. What Needs to be Done to Attain Realization
Question: Since everything about me is transformed by the Tathagatagarbha, how can I perceive the Tathagatagarbha? For example, when I sit in meditation, I perceive dharma-dhatu (objects of mind), know it is illusorily manifested by the Tathagatagarbha, know there is manas attention, know consciousness is understanding, know the Tathagatagarbha is present in all dharmas, yet I still cannot perceive its true appearance. The immediate perceptual state (现量境, xian liang jing) only sees the dharma-dhatu, then there is a knowing discrimination; nothing else is seen. Those theories about illusory manifestation are also just heard. How can I truly perceive the Tathagatagarbha?
Answer: First, all this knowledge of yours originates from theoretical knowledge; it is learned by consciousness from elsewhere. Some also belong to conscious reasoning, speculation, conjecture, intellectual understanding, and the like; it is not realized through actual verification. None of it can be taken as truly valid. Therefore, knowing these things will have no substantial impact on your own mind's manas. If the cognition of manas does not transform, the body, mind, and world will not change. In reality, this knowledge is equivalent to not knowing, for hearing is illusory, seeing is believing. Learned theoretical knowledge is still far from actual realization. Regarding the functioning of the various consciousnesses, one remains utterly confused. Encountering adverse conditions, doubts will increase; one might negate previous understandings, and one's views might even become opposite.
To truly perceive the Tathagatagarbha, one must diligently exert effort to realize the Tathagatagarbha, not rely on theory for reasoning or parrot-like learning. Realizing the Tathagatagarbha requires many causes, conditions, and prerequisites. First, karmic obstacles must be eliminated; merit (福德, fu de) must be increased; meditative power (定力, ding li) must be sufficient; faith must be complete; precepts must be strictly upheld; the practice of patience must be good; and one must be diligent in cultivating all these dharmas. Finally, prajna wisdom must also be sufficient. In summary, realizing the Tathagatagarbha means transforming the nature of an ordinary being (凡夫心性, fan fu xin xing) into that of a Bodhisattva (菩萨性, pu sa xing). Every aspect of body, speech, and mind conduct must match that of a Bodhisattva. Precepts, concentration, and wisdom must be like those of a Bodhisattva; afflictive hindrances (烦恼性障, fan nao xing zhang) must lessen; one must possess the great merit and great wisdom of a Bodhisattva; the mind's capacity must be as vast as that of a Bodhisattva, always accommodating sentient beings, and generating the great resolve to benefit and bring joy to sentient beings.
This is like being reborn; the body, mind, and world must undergo corresponding transformations, showing clear differences and great progress from the stage of an ordinary being. In short, one must perfect the Bodhisattva's six paramitas (六度, liu du) and myriad practices (万行, wan xing). If insufficient, one cannot realize the path and become a true Bodhisattva. From now on, one must have a plan and steps to comprehensively improve and perfect oneself, waiting for the causes and conditions to ripen. Do not have an anxious mind; do not worry about gains and losses; do not have a utilitarian heart. Generate a great resolve; exert effort on the causes and be accepting of the results.
12. The Supreme Wonderful Dharma Can Only Be Comprehended by the Mind, Not Conveyed in Words
Comprehension by the mind (意会, yi hui) is the direct realization of manas. Conveyance in words (言传, yan chuan) is the explanation using the language of consciousness. The supreme wonderful dharma is the highest and most wonderful Tathagatagarbha dharma. This requires each person to realize it directly and personally. Explanations and hints given by others using language cannot replace one's own realization. Realization requires numerous causes, conditions, and prerequisites: precepts, concentration, and wisdom must all be sufficient; moreover, deep doubt (疑情, yi qing) must have already arisen, enabling continuous, focused investigation. When the effort reaches manas, only then can the wonderful dharma of the Tathagatagarbha be realized. Conveyance in words can only first land in the conscious mind. If the effort involving manas is not done properly, it cannot touch manas. Therefore, conveyance in words cannot replace the deliberation and investigation of manas; ultimately, direct realization cannot be achieved.
When the effort in samadhi and investigation is not deep enough, one should concentrate on the practice and not listen to others' views, nor refer to Buddhist sutras or others' theoretical knowledge, as this obstructs direct realization. Matters of cultivation are entirely one's own affair. Just as one who eats is the one who gets full, the Dharma is realized by the one who investigates it. Without investigation and realization, the Dharma heard is like stolen goods; it does not belong to oneself. Samadhi states can only be initiated by oneself; wisdom arises from within one's own mind. Studying the Three Baskets (Tripitaka) and the Twelve Divisions of Sutras will never equal one's own awakening. Practitioners should be like great heroes, courageous in practice, doing things personally, completely rejecting all shortcuts and trickery.
The supreme wonderful dharma cannot be conveyed in words also has another meaning: this subtle and profound dharma of the Tathagatagarbha cannot be expressed in language. No matter how one speaks, what is spoken is not It. Without speaking or indicating, whatever is pointed out is not It. No matter what, It just does not reveal itself, does not manifest, does not speak, does not act – low-key, selfless, and without any adjustment. What to do about such a dharma? Only through direct realization, personal realization, and personal awakening can one perceive Its true appearance. What is heard or seen is not It. No one can transmit the Dharma outwardly. So, do you still need to listen to others' instructions?
13. How to "Discard Consciousness and Use the Root"
Some say the "root" in "discard consciousness and use the root" (舍识用根, she shi yong gen) refers to the inherent nature of sentient beings, but it actually refers to manas. Inherent nature (根性, gen xing) is also the functional role of consciousness; apart from consciousness, inherent nature cannot be discussed. Wholesome roots (善根, shan gen) and inherent nature generally refer to the innate wisdom of the seventh consciousness, manas.
"Discard consciousness and use the root" is generally used when practicing Chan (Zen) meditation. Discard the six consciousnesses, especially discard the emotional thinking, intellectual understanding, pondering, speculating, analyzing, reasoning, comparing, and judging of consciousness, and exclusively use the deliberative function of manas. Only then can the path be realized. After realizing the path, in subsequent cultivation, one should also try to use manas as much as possible. Using manas is direct and profound; it appears straightforward, upright, pure, and innocent, capable of accomplishing all things, saying what one will do, and even doing it without necessarily speaking.
Without samadhi, it is difficult to use manas; one mostly uses conscious reasoning and understanding, which is easy but superficial. Understanding is much faster than realization, but it is useless; without samadhi, there is no liberation, no transcendence of birth and death. Once consciousness ceases, it becomes void. The deeper the samadhi, the more manas is used, the greater its power, the more problems it can solve, the more samadhi one possesses. The deeper the samadhi, the more penetrating the wisdom, and the greater the power of liberation.
14. The Environment Changes According to the Mind Means According to Manas
Question: Once while I was driving and thinking, my thoughts were initially chaotic. Suddenly, I felt free of distracting thoughts. Then I saw the surrounding environment as particularly unfamiliar, as if I didn't recognize the road. Everything I saw felt fresh, and the air felt especially clear. Then I got lost, even though that road was actually very familiar. Why did I have this feeling?
Answer: Because after the mind focused intently on contemplating the Buddha Dharma, attention was no longer on the surrounding sensory objects. Consciousness concentrating on contemplation caused manas to have a further perception of the Buddha Dharma. With inner joy, one sees everything pleasantly, somewhat like the appearance of a pure samadhi state. The mind can transform objects; the environment changes according to the mind. This is a temporary result arising during the cultivation process, not the final outcome. The final outcome is quite splendid. Without these cultivation processes and their accumulation, no one should talk about having any results. Plastic fruit is nothing to boast about.
15. Comparing According to Theory and Imagination Does Not Equal Realization
The meaning of Bodhi (菩提, pu ti) generally refers to all the Buddha Dharma that should be perfected on the path to Buddhahood. It has many levels, from shallow to deep. Initially, it is severing the view of self (断我见, duan wo jian), including the four fruits from Stream-enterer (初果, chu guo) to Arhat with liberation in both ways (俱解脱, ju jie tuo). Then, in the Mahayana, it is realizing the fundamental Tathagatagarbha upon understanding the mind (明心, ming xin), up to the perfect clarity of the Four Wisdoms (四智, si zhi) at the Buddha stage. Realizing the Tathagatagarbha counts as realizing Bodhi, but it does not equal realizing all of Bodhi, because the nature of the Tathagatagarbha is profound and boundless. Only by realizing it entirely can one realize Anuttara Samyak Sambodhi (阿耨多罗三藐三菩提). Therefore, realization is just a beginning; many dharmas still need to be realized one by one to perfect Bodhi.
If one merely knows that the Tathagatagarbha participates everywhere, that the Tathagatagarbha's presence is everywhere, that all dharmas are the Tathagatagarbha, that the whole is Suchness (真如, zhen ru) – this is just theoretical knowledge consciousness learned from books. It does not yet involve manas; it has nothing to do with manas. Then this theory is not a conclusion derived after one's own actual realization; it is merely parroting words. Without actual realization, even understanding is not deep enough; one cannot even be said to know the "what," let alone the "why." How then can the problem of birth and death be resolved? If one can open a crack in their vision and peer inside a little, one can glimpse a little truth.
Some people, after learning the theory that "the whole is Suchness," become clever and start imagining, saying this is Suchness, that is Suchness, Suchness is everywhere. Then they presumptuously say, "Haven't I attained enlightenment?" and go to seek confirmation from others.
If one can perceive how the Tathagatagarbha specifically exists and manifests, that would be quite good; one could say it is true enlightenment. Studying Buddhism requires first severing the view of self. Only after thoroughly understanding the principle of the non-self of the five aggregates (五阴无我, wu yin wu wo) is understanding the mind not difficult. For example, everyone knows electric current is in the wire but cannot see the current; one can only see its application – it makes the rice cooker cook, makes the washing machine wash clothes. If one touches the current, getting numb and trembling from the shock, this still does not constitute realizing the current. Seeing the washing machine wash clothes and knowing there is current relies more on theoretical understanding; not knowing the specific function of the current means it is not realization.
16. The Wisdom of Consciousness and Manas Wax and Wane
During the student learning stage, because it is a phase of absorbing knowledge and theory, consciousness is used more. After learning ends, one enters the practical stage. This stage involves applying theory to actual operation, relying entirely on personal exertion of genuine talent and practical ability. At this time, manas is used more. If manas is not used well, one will be ridiculed as a bookworm or pedant, having only book learning but no ability, no real substance, rendering learning useless.
When students do geometry problems, they clearly use conscious deduction because there is a result, an answer; one only needs to deduce towards the answer. Individual students with good concentration might use a bit of manas deliberation, but not much. If there is no answer to the problem, manas deliberation might be used more. Arriving at the correct conclusion might display some genuine wisdom in the student, but it does not rule out that conscious reasoning played a larger role. In the process of geometry deduction and reasoning, there are certain principles and rules to follow. The more one relies on them, the greater the role of consciousness, the smaller the role of manas, and the shallower the wisdom.
Similarly, in the process of contemplation and investigation (观行参究, guan xing can jiu), the more hints others give, the more consciousness is used, the less manas is used, and the shallower the wisdom. If one relies entirely on others' hints, spoken and heard, it is all the function of consciousness; manas exerts no effort at all. Then manas has no wisdom whatsoever, and one gains no liberating merit or benefit in this life or future lives. Conversely, when investigating entirely on one's own without any hints, the exertion is the best, and the wisdom is the deepest. The more help others give, the smaller one's own ability. Solving the problem without any help means all the wisdom is one's own. A Pratyekabuddha (独觉佛, du jue fo) investigating the twelve links of dependent origination alone on a mountain – the wisdom before and after realizing the Dharma – is incomparable to that of an Arhat, let alone an ordinary being. Arhats have the Buddha and the Buddha Dharma to rely on; their wisdom development is limited, not as deep and subtle as that of a Pratyekabuddha.
The more one relies on external conditions, the less manas is used, and the worse the ability and wisdom. Some people studying the Dharma always pray for various kinds of help, not realizing that the more help they get, the less wisdom they develop, and the smaller the benefit. Being able to exert effort on one's own when encountering problems, using one's brain – that's how one gains the greatest wisdom. People who always like to ask about the Dharma have relatively shallow wisdom, insufficient self-power, and lack the ability to solve problems independently. Some people always seek help from others to realize the Way. If helped to realize, who does the realization belong to? Whose wisdom is it? Regarding wisdom in the Buddha Dharma and worldly dharmas, whoever relies on their own effort gains it. Relying on others is inferior to relying on oneself.
17. Under What Circumstances Can One Vow to Remain in the Saha World?
Worlds like Saha have the three evil paths (三恶道, san e dao). If one wishes to vow to remain in the Saha world, one must at least ensure the ability to eliminate the karma leading to the three evil paths, extinguish the retribution of the three evil paths, and avoid falling into the three evil paths in future lives. To avoid the three evil paths, one must sever the three fetters (三缚结, san fu jie). The three fetters are severed when manas attains the fruit (证果, zheng guo). Severing the three fetters eliminates coarse and heavy afflictive bonds; otherwise, the suffering of the three evil paths in future lives is unavoidable. It is not that consciousness severing the three fetters can exempt one from the karma of the three evil paths. The afflictions and three fetters of consciousness exist dependent on manas. If manas is not severed, even if consciousness severs them, it is useless, for consciousness is controlled by manas.
After eliminating the five grades of afflictions in the desire realm to become a candidate for Stream-entry (初果向, chu guo xiang), one can then attain Stream-entry and sever the three fetters. First, observe whether one has the five grades of afflictions, how heavy they are, and whether they can be eliminated. Only then can one judge whether there is hope of severing the three fetters. Then, based on one's actual situation, make vows to avoid experiencing extreme suffering in future lives. If not handled well, vowing to remain in the Saha world but suffering in the three evil paths for a long time – one becomes an object waiting to be saved. How then can one save others? Wouldn't future lives be very miserable?
If one cannot guarantee severing the three fetters, or even guarantee that the fetters of consciousness can be severed, the three evil paths cannot be avoided. Even if consciousness has no three fetters, if manas has the three fetters, the karma of the three evil paths cannot be avoided. Moreover, if the fetters of manas are deep and afflictions heavy, the three fetters of consciousness will arise anytime, anywhere, involuntarily. Future lives will definitely tend towards the three evil paths. Then such a vow is equivalent to vowing to remain in the three evil paths to suffer. Therefore, vows must be made carefully. What vow to make under what circumstances must be based on one's level of cultivation and realization and actual situation. Do not be impulsive, disregarding everything. Wisdom is a good thing; one must use the brain more, open wisdom, and then act.
18. The Principle of Severing the View of Self and Not Falling into the Three Evil Paths
After severing the view of self and attaining Stream-entry, one will not fall into the three evil paths to suffer retribution. Why is this? Because the mind has changed. The mind no longer corresponds to the karma of the three evil paths; it will not create actions leading to the three evil paths, and thus will not fall into the three evil paths to suffer. When the mind realizes non-self, it becomes empty. An empty mind cannot possibly create actions leading to the three evil paths. What are actions leading to the three evil paths? They are actions violating the five precepts (五戒, wu jie) and violating the ten wholesome deeds (十善业, shi shan ye). Upholding the five precepts enables one to attain a human body, avoiding the bodies of beings in the three evil paths. Upholding the ten wholesome deeds enables one to attain human or heavenly bodies, avoiding the bodies of beings in the three evil paths. Those who have severed the view of self and attained the fruit have eliminated coarse and heavy afflictions. Their mental conduct must correspond to the five precepts and ten wholesome deeds to be exempt from the karma and bodies of the three evil paths.
So, which mind is it that has severed the view of self, corresponds to the five precepts and ten wholesome deeds, and does not correspond to the karma of the three evil paths? Consciousness is certainly such a mind, but most importantly, manas absolutely must be such a mind. Moreover, manas is the uninterrupted mind. After severing the view of self, manas uninterruptedly possesses the dual practice merit of vipassana (毗钵舍那) and samatha (奢摩他). Whether asleep, unconscious, dying, or in the intermediate state (bardo) at any time, the merit of severing the view of self is present. With this merit, one takes rebirth, transmigrates, and enters the womb. Then, whatever the mental conduct and karma of manas are, there will be a corresponding womb body. To avoid falling into the three evil paths, manas must sever the view of self and possess various merits. The wisdom of hearing the Dharma, reasoning, conjecture, and emotional intellectual understanding from consciousness alone absolutely cannot guarantee the elimination of coarse and heavy manifesting afflictions, cannot guarantee not creating actions leading to the three evil paths, cannot guarantee not violating the five precepts and ten wholesome deeds, and thus cannot guarantee not falling into the three evil paths at life's end.
19. Observing the Operation of Manas Through Jinghe's Contemplation
Jinghe: Driving to work this morning, on a two-lane road, I was driving in the left lane closely following the car in front. Then a car in the right lane sped up, and after that, the right lane was empty. At that moment, my eyes involuntarily observed to the right (this was actually manas detecting the right lane was empty, directing the eyes to observe in more detail). After observing, it immediately grasped a "right lane empty" dharma-dhatu (felt like it was in the brain). Then immediately, a "force" appeared in the pit of the stomach (this force refers to waving hands/feet to change lanes; this should be the volition (思心所, si xin suo) of manas?). If this force is observed, the hands and feet won't move; this force seems to be intercepted by the reflective power of the six consciousnesses. If not reflected upon, it will cause the hands and feet to act (this is actually the phenomenon of manas' volition directing the body consciousness).
An interesting point in this whole process is that after grasping the "right lane empty" dharma-dhatu, some people change lanes immediately, while others do not. How does this difference arise? This difference arises from each person's different "understanding/view" (知见, zhi jian). This "understanding/view" is interesting.
Observing Non-Self (观无我, Guan Wu Wo): Manas changes lanes if it feels necessary; if there is no such intention or it feels unsafe, it doesn't change. This depends on manas's experience and decision. Consciousness only collects and analyzes information according to manas's will, then hands it back to manas to decide. Understanding/view should actually include both manas and consciousness; the two consciousnesses function together. Manas attention comes first, then consciousness arises. So using consciousness to find manas is not easy; one needs to practice deep and subtle observation mostly in samadhi.
Jinghe: Yes, that's the meaning. I just expressed this experience using the word "understanding/view." I find this understanding/view interesting. Observing it, it has no form or appearance; it's fundamentally unobservable (I know that relying on the sixth consciousness to describe it barely allows it to show a little appearance). But it acts behind every bodily and verbal action. Why does manas attend to "a" and not "b"? It is determined by this understanding/view (personal understanding).
Observing Non-Self: This is manas's mental factors (心所法, xin suo fa) cooperating to judge and decide, based on experiences left in manas from beginningless kalpas. The wisdom of manas is unimaginable to ordinary people. Most are accustomed to using the wisdom of the present life's consciousness, which often obstructs the manifestation of manas's wisdom.
Jinghe: What is the basis for the decision? It is based on this understanding/view. The judgment you mentioned refers to the volition mental factor, right? But the influence of this understanding/view should take effect simultaneously with attention. I think in contemplation practice, it's about letting subtle consciousness gradually guide changes in manas.
Observing Non-Self: In my contemplation, I find consciousness interfering with manas is very obvious. There are the five universal mental factors (五遍行, wu bian xing) and the five object-determining mental factors (五别境, wu bie jing). Mental factors generally cooperate and function together. So after entering samadhi, I try not to pay attention to the arising phenomenal appearances, as that easily distracts manas's focus. Effective contemplation is much harder than entering samadhi and takes more time. Let's explore slowly.
Comment: Their observations and discussions on the function of manas are very good, and the direction is correct. Frequently doing such observations can increase both concentration and wisdom. Observing this force in the pit of the stomach, the hands and feet that originally intended to act stopped and ceased. If this force is not observed, the hands and feet would act following this force. Why is this? Because the pit of the stomach is very close to the heart. When manas mobilizes the body, it happens at the location of the brain's nerve center. When manas moves, the nerve center issues commands to the whole body through all nerves, and the heart is responsible for supplying blood. If manas has emotions, or the emotions are relatively severe, the heart's blood supply is affected; it needs to supply a large amount of blood, causing changes in facial color. If the blood supply is insufficient, phenomena like shock can occur.
When one feels an abnormality in the heart, it is generally because manas has some emotion or has some special thought requiring more blood consumption, so the heart or pit of the stomach reacts. People with weak heart function must strictly control manas's emotions. Who controls it? It is the rational, calm consciousness that controls it. Therefore, the role of consciousness is still very significant; usually, it is much more rational than manas. In the stage of an ordinary being, manas is much more emotional than consciousness, like a child needing consciousness to coax, comfort, and regulate it. After manas severs afflictions, emotionality decreases more and more, wisdom increases more and more, and it becomes more and more rational.
Most people know to use consciousness for contemplation. Can manas contemplate? When consciousness is very weak, consciousness cannot contemplate. Is there still contemplation then? Can one still contemplate? The Buddha realized the Way and became a Buddha in the fourth dhyana (四禅定, si chan ding). All great Bodhisattvas, Arhats, and Pratyekabuddhas attained all spiritual powers and mastery of the Way in the fourth dhyana. In the second dhyana and above, the five consciousnesses cease, and consciousness becomes very weak, unable to think. In the fourth dhyana, consciousness is even weaker. So how does one realize the Way and activate spiritual powers and mastery of the Way in the fourth dhyana?
When truly enlightened and truly realizing the fruit, is it manas relying on consciousness to realize the Way, or consciousness relying on manas to realize the Way? Which consciousness realizes the Way first, or do they realize it simultaneously? Of course, if it's intellectual understanding (解悟, jie wu), whether Mahayana or Hinayana, it is the function of consciousness – analyzed, thought, reasoned, guessed, organized, and induced by consciousness. Manas doesn't really know these results and doesn't agree with them, so manas doesn't sever doubt, the mind nature cannot transform, and body, speech, and mind conduct cannot transform either.
At the beginning of the Four Foundations of Mindfulness (四念处, si nian chu) contemplation, one always uses consciousness to initiate contemplation. When concentration appears, it slightly involves manas a bit. Now one should train oneself to let the contemplative function of consciousness become weaker and weaker, gradually letting manas take over. How to do this work? Consider it yourself.
