The Relationship Between Rūpa-Kāya Restoration and Mental Consciousness

To guide qi to sink into the dantian, one should take deep breaths to direct qi downward to the dantian. Combined with visualization—visualizing qi reaching the dantian—qi can be guided there. Qi follows the will; wherever the will goes, qi and blood will follow. This "will" encompasses both the will of the manas (the seventh consciousness) and the will of the mental consciousness (the sixth consciousness). However, only the will of the manas can guide the movement of qi and blood, while the will of the mental consciousness can only guide the manas itself.

Regarding the functions of the physical body, some arise solely from the tathāgatagarbha (Buddha-nature), while others result from the combined functions of the manas and the tathāgatagarbha. Put simply, most functions of the physical body involve the volitional component of the manas. If the will of the manas is lacking, many actions cannot be accomplished. Although the mental consciousness may focus on or guard the dantian, it yields no effect unless the will of the mental consciousness successfully guides the manas, and the manas then activates its own will. Guarding the dantian with the mental consciousness is false concentration; qi will not follow. The mental consciousness cannot guide qi or blood; it can only guide the manas. This is the greatest and most useful ability of the mental consciousness.

The repair and regulation of the physical body's tissues and cells also partially involve the participation of the manas. If the manas cooperates actively, maintaining an optimistic attitude without haste or agitation, the body's positive energy will increase, accelerating physical recovery. The difference in physical repair is significant with versus without the participation of the manas. For example, during acupuncture, if one focuses their will on the needle tip, the effect becomes remarkably obvious and rapid, leading to an immediate change in the physical body. If someone has cultivated genuine qi and combines it with acupuncture, the effect is even better, sufficiently rapid to alter the body's four elements (earth, water, fire, wind), resulting in swift physical recovery—potentially immediate. If genuine qi circulates within the body, channeling it into another person's back through the palm, the stronger the will, the more qi enters the body, and the faster qi circulates within the body, leading to immediate improvement. When qi and blood fill the body, health is achieved.

Wherever the will goes, qi follows. Therefore, physical repair involving the active participation of the manas proceeds quite rapidly. Where the will does not reach, circulation becomes obstructed or ceases altogether. For instance, if attention is scattered while eating, qi and blood disperse, impairing digestion. Immediately after eating, if one concentrates intensely on pondering problems, qi and blood gather in the brain, leaving insufficient qi and blood for the stomach, which also hinders digestion. Prolonged neglect can lead to stomach ailments. Similarly, if attention is scattered during urination or defecation, these functions become obstructed. Where the will goes, qi follows; where the will resides, qi remains. Thus, the force of will is immensely powerful. How is this force of will generated? When meditative concentration (samādhi) strengthens, mental power increases. Mental power is precisely the power of will.