Contemplative Practice (Vipaśyanā-Caryā) of Cultivating the Mind and Cultivating the Body

Regarding brain waves: each brain neuron has a nucleus, and each nucleus constantly emits brain waves at all times and places—this is the root of the self-consumed energy expended in our everyday mental activities. Moreover, when the six faculties contact the six sense objects, and the mind consciousness engages in mindfulness, analysis, reasoning, and judgment, it releases large amounts of brain waves. When the mind consciousness is deliberating, the brain waves consumed outwardly are at their greatest. Therefore, for a practitioner of meditative concentration (samādhi), when turning attention inward and not chasing after external objects, the energy consumed is very small.

All the nerve tissue of the entire body ultimately converges in the brain. The inner six sense objects manifest there in the brain, and the seven consciousnesses also operate there. When the seven consciousnesses are active, their every movement and turn affects the brain's nervous system, which then transmits throughout the whole body. Thus it is said that all activities and reactions of the conscious mind can induce changes in the physical body, affecting the body's breathing, heartbeat, pulse, blood circulation, internal organs, and even the skin. From this we arrive at one conclusion: cultivating the mind is cultivating the body. And another conclusion: cultivating the body can also nourish the mind. This conclusion is left for everyone to infer and to verify the principle within.

The Buddha's Dharma is the most rigorous science, the most cutting-edge science. But without merit (puṇya), without meditative concentration (samādhi), and without wisdom, one cannot realize it. When the power of concentration is insufficient, one's capacity for logical thinking cannot keep up, one's deliberation is not fine and detailed enough, and wisdom cannot be developed. Many people always love to study theory everywhere, yet are never willing to spend time cultivating meditative concentration and contemplative practice (vipaśyanā-caryā) of the Dharma. As a result, what they learn is merely theoretical knowledge, of not the slightest use to their own body and mind. Their afflictions remain afflictions just as before, they remain without wisdom just as before, their pride remains pride just as before, and their self-centered mind remains self-centered just as before—gaining not a bit of the benefit of liberation of body and mind.