After prolonged observation, worries naturally diminish and wisdom arises.

He Qianxing: As concentration deepens, the mind gradually seems unwilling to think or generate thoughts. When someone asks a question, the answer comes out spontaneously. But after answering, I suddenly notice who was speaking—it feels unfamiliar and distant, as if it wasn’t me speaking, yet I did speak. This is a very strange sensation. Walking on the street or driving through the city, seeing familiar places feels like saying goodbye.

Comment: When the mind-base (manas) has been deliberating for a long time in concentration, wisdom arises. Without the conscious mind (vijñāna) spending time pondering and analyzing, the mind-base allows the conscious mind to speak spontaneously. Moreover, due to strong introspective ability, the mind becomes detached from the five aggregates (skandhas), enabling one to notice who spoke—the speaking five aggregates seem not to be the self, feeling unfamiliar. This state is not far from eradicating the view of self (sakkāya-diṭṭhi). Saying goodbye to familiar places indicates that the mind is gradually separating from the realms of the six sense objects, no longer tightly bound to them. This is a sign of impending liberation!

He Qianxing: I have also observed that when a strong grasping mind arises, the area around the heart begins to tighten, then the nervous system becomes tense in response, muscles contract and stiffen, the heartbeat accelerates, the body becomes rigid, and the complexion turns unnatural. Lust seems to rise from below upward, hatred from above downward, and when craving arises, the heart area first tightens and lifts upward.

Comment: When afflictions (kleśas) arise in the mind-base, the entire body cooperates with it, being firmly controlled by the mind-base through the central nervous system. These phenomena fully demonstrate: First, the mind-base possesses the mental factor of afflictions; it has emotions and is not neutral (avyākṛta). Second, the mental factor of afflictions primarily pertains to the mind-base, and only secondarily to the conscious mind. The afflictions of the conscious mind are lighter and easier to subdue and eliminate, while those of the mind-base are heavier, harder to detect, and difficult to subdue and eliminate. Third, afflictions that cause changes in the body must belong to the mind-base; afflictions that do not affect the body and are trivial belong to the conscious mind.

He Qianxing: Indeed, my memory is not as good as before, because I no longer take many people and matters to heart, nor do I repeatedly ponder or review them. In fact, I feel that I speak without thinking, words coming out spontaneously. Yesterday, it suddenly occurred to me that speaking seems not to require the brain’s involvement. So what is the brain’s function? Clearly, the brain is in a blank state, yet words are spoken, and they come out better than if they had been processed by the brain. I find it strange whose words these are.

Comment: A mind without attachment seems to have poorer memory because the mind is selective, focusing only on important matters related to spiritual practice, while trivial things are not remembered. If the mind does not make choices and pays attention to everything, meditative concentration cannot be developed. Only by letting go can one gain. Speaking without the brain means bypassing the conscious mind’s thinking process; the mind-base directly provides answers, and these are answers of wisdom, more accurate and reliable. The conscious mind becomes puzzled: “Clearly, I didn’t think or speak—how did the words come out?” Let the conscious mind wonder; eventually, it will realize that it is not so important and that it is not needed for everything.

He Qianxing: Now, the Buddha’s name spontaneously wells up in my mind. When I am not busy, it emerges on its own—sometimes in four syllables with six tones, sometimes in six syllables with a rhythm, sometimes in pure recitation without rhythm. I exert no control over it; the rhythm and syllable count of the Buddha’s name that appears arise inexplicably on their own. This may be the habitual tendency from past recitation surfacing. I am also striving to break free from this state, observing the body—skin, hair, bones, and internal organs—as impure and unclean. Now, I see myself and others as mechanical wooden puppets. In a waking state, I clearly do not generate lust, greed, or hatred. Occasionally, a trace suddenly arises, but as soon as I notice it, it vanishes immediately. Yet, I still feel my practice is insufficient, because in some dreams, lust and fear persist. Their root remains, making it very difficult to eradicate.

Comment: Having frequently recited the Buddha’s name in the past, the mind-base is now conditioned to recite it automatically, in the same manner as before. Merely reciting the Buddha’s name is insufficient; one should engage in contemplation (vipaśyanā) to eradicate the view of self, cultivate more merit, and investigate the Mahāyāna Dharma. I see that your wisdom is quite excellent; eradicating the view of self is no problem for you, and realizing the mind-nature (seeing one’s true nature) is not too difficult either. For example, when you say that you see everyone as mechanical wooden puppets, investigate the mechanism behind the wooden puppets to realize the mind-nature. Similarly, when you always wonder who is speaking, persist in this doubt. If you cannot figure it out, use Mahāyāna methods to investigate. Once the conditions for Mahāyāna insight are fulfilled, investigation will not be difficult for you. Set your mind with great resolve and strive diligently. Do not constantly dwell on your own trivial matters; personal matters are nothing. Think of the Buddhist teachings and practice diligently—you will surely reap great rewards.