Chapter Nine: Training the Mental Faculty (Manas) - Part 3

Fourteen: How to Choose a Suitable Object for Contemplation

We usually focus on too many dharmas (phenomena) at every moment, leading to scattered thoughts, dispersed thinking, and dissipated energy. This causes us to fail to clearly discern any of the dharmas we are focusing on, preventing wisdom from arising. Consequently, our bodily, verbal, and mental actions become disordered, creating karmic afflictions of greed, hatred, and delusion. If we can apply our minds with single-pointed precision and penetrate deeply through contemplation, we will see through the dharmas we focus on, cease foolish actions, and attain liberation.

To train the mental faculty (manas) to reduce its grasping at external objects, narrow its attention to focusing on only one dharma at a single point in time, and enhance concentration, we must seek a suitable object for contemplation that aligns with our practice. We need to find a target that interests the mental faculty and allows it to engage directly, enabling it to observe purely, intuitively, and free from distracting thoughts. Only after concentration is enhanced can wisdom increase.

What kind of object is easy to engage with? In the Śūraṅgama Sūtra, twenty-five sages each realized perfect penetration (yuántōng) through the six sense faculties, six sense objects, six consciousnesses, or the six great elements (earth, water, fire, wind, space, and consciousness). Any dharma can be contemplated to realize perfect penetration. Perfect penetration means complete understanding, a complete realization and direct experience of the emptiness of that dharma – the emptiness principle of the Hinayana and the emptiness nature (śūnyatā) of the Mahayana. Since perfect penetration can be attained through the six faculties, six objects, six consciousnesses, or the six great elements, it means every dharma can lead to perfect penetration; every dharma is an entry point for realizing the Way (Dao). However, due to limited energy, each practitioner must choose only one suitable entry point, diligently focusing their contemplation effort on it to break through and enter the Way. After entering the Way, one will gradually become proficient in all dharmas.

If one chooses the eye faculty as the entry point, one must be selective about the form object (rūpa) corresponding to it. Once a suitable object is chosen, accepted by the mind, and feels comfortable and pleasant, contemplation will become effortless. The chosen object should be simple and clear, not large in size, with uncomplicated shape and color, so it doesn't draw excessive attention or evoke numerous thoughts, emotions, and flying delusions that contradict the original intention of practice and prevent entry into normal, serene contemplation.

Simple form objects include incense tips, beans, balls, pens, one's own fingertip, toe tip, hair, clothing buttons, etc. Simple form objects, especially familiar ones, do not require exploration or analysis, do not cause emotional fluctuations, allow the mind to remain calm and serene, and facilitate concentration.

During contemplation, use only intuition to observe. Observe whatever is present on the form object; do not mentally fabricate unseen details. This is direct perception (pratyakṣa-pramāṇa) contemplation. Mental fabrication is invalid perception (abhūta-parikalpa-pramāṇa) contemplation, which is inadvisable as it yields unreal results and achieves nothing. Observing a form object is not about studying it; do not think about its size, shape, length, width, or whether its color is vibrant. This is the content of mental consciousness analysis. Analyzing these aspects is useless; the result of contemplation has nothing to do with them. Samādhi is not attained through such content. Someone might ask: Then what exactly is observed, and what is realized? One will gradually know upon progressing in the practice; it is indescribably wonderful. As for how wonderful, observe the samādhi states of the twenty-five sages.

If one chooses the ear faculty as the entry point, one must be selective about the sound object (śabda). The sound should not be fluctuating or too melodious, lest it causes emotional agitation and flights of fancy. The sound should be somewhat monotonous and faint; sounds with noise that disturb the mind are unusable. The ticking of a small alarm clock or watch is quite suitable, as it can be carried around and heard anytime. Once accustomed, hearing the sound can calm the mind. The most convenient are one's own heartbeat, breathing sounds, the faint tapping of fingers, the sound of teeth clicking, etc. The sound of a wooden fish (muyu) is even better; record a segment on a phone and set it to loop automatically.

If one chooses the nose faculty as the entry point, one must be selective about the smell object (gandha). Choose a faint, clear fragrance; the scent should not be strong to avoid arousing greed. Options include the scent of spices, fruit, flowers, grass, etc.

If one chooses the tongue faculty as the entry point, one must be selective about the taste object (rasa). Taste objects are all in the mouth. The most direct and convenient is to mindfully contemplate saliva or the taste in the mouth, or hold nuts, date pits, etc., in the mouth. The taste should be mild, not too rich or fragrant, otherwise it may arouse greed, causing thoughts to scatter, delusions to intertwine, and the mind to become impure.

If one chooses the body faculty as the entry point, one must be selective about the touch object (spraṣṭavya). The touch object must be in contact with the body, portable, and constantly accompanying the body. Using a part of one's own body is most convenient, such as gently touching the forehead with a hand, pressing the pulse, swaying the waist while sitting cross-legged, or holding a ball, small stone, prayer beads, nut, etc. Avoid significant friction to prevent excessive mental distraction.

If one chooses the mental faculty (manas) as the entry point, one must be selective about the mental object (dharma). The simpler it is, the easier it is to settle the mind. Examples include counting Arabic numerals from 1 to 100 repeatedly, counting mung beans in a small pocket by touch, counting prayer beads, counting breaths, counting heartbeats, counting one's embryonic breathing (tāixī), or reciting Buddha's name or mantras. Practicing through the mental faculty is slightly more difficult than through the five sense faculties.

Choose an object that allows contemplation at any time during walking, standing, sitting, or lying down, enabling continuous contemplation even while working or conversing, without hindering daily affairs. When conversing, if the content is not particularly important and doesn't require full attention to listen and respond, one can talk and respond while contemplating, observing the other person's collar or buttons, or focusing on one's own breath, counting breaths, etc. If the workplace often holds meetings that are not particularly important, this time should be well utilized, not wasted. In the meeting room, select any sense object and engage in half-meeting, half-contemplation, achieving both without neglect.

This intuitive observation can be applied to guide children's learning. It is a method to train concentration and develop samādhi and prajñā (wisdom). Worldly and transcendental samādhi and prajñā are universal, utilizing the same mind. Once trained well, children's academic performance will naturally improve, their comprehension and self-learning abilities will naturally strengthen, and they may even develop originality.

Fifteen: How Do Athletes Train Their Mental Faculty?

Athletes rely on the skills and functions of the mental faculty during competitions. For instance, in various competitive sports involving speed, technique, reaction time, and strength, they need total concentration, highly focused energy, and a mind free of distracting thoughts. At such times, for every move, every instant of responding to an opponent, is there any time to use mental consciousness for thinking? Absolutely not. Otherwise, the moment one thinks about how to respond, the opponent's move is already executed, and one is instantly defeated. Time is most precious on the field; it determines victory or defeat. Using mental consciousness to think of countermeasures won't work because the opponent won't give you time to think; they strike and surpass you instantly.

Athletes have no time to think of countermeasures. Therefore, all on-the-spot responses are functions of the mental faculty. The mental faculty operates silently, imperceptibly, and methodically completing each movement, responding to each unexpected attack and challenge, relying entirely on conditioned reflexes formed through habitual training. The conditioned reflex activity of any living being is a reaction of the mental faculty; there is no room for mental consciousness to function. Conditioned reflexes are habits and tendencies of the mental faculty, a mechanism formed through long-term habituation and conditioning. Mental consciousness is unaware of this and can do nothing but fully submit and comply.

How does the mental faculty form conditioned reflexes? It is the result of intensive habitual training, becoming so ingrained it's like muscle memory. Any movement or technique is executed directly without going through mental thought. This means bypassing the path of mental consciousness thinking. At this time, mental consciousness is not used for thinking; it merely guides the mental faculty, directing it to a specific place or dharma. Simultaneously, the mind should only hold a simple awareness, nothing more. Other activities are superfluous, unnecessary, and utterly unusable; using them causes trouble and delay, guaranteeing loss in competition.

Only when training is insufficient or experience lacking does one use mental consciousness to think about strategies, tactics, or coping methods. But is there time? It's like being on a battlefield with enemy weapons pointed at you; can you scratch your head thinking of a plan? The analytical thinking of mental consciousness is only useful after the match or battle, for summarizing experience. It's almost useless during ongoing training. Once one knows how to train, one should just follow the method and train diligently. Only after becoming proficient and mastering the technique can one participate in competitions. Competition relies on trained skills and techniques, the proficiency of the mental faculty, not on luck, improvisation, or thinking up countermeasures on the spot.

So, does the mental faculty have thought activity during intense responses? Of course, it does, and it's extremely fast and silent. Not only are the five universal mental factors (caitasika) interlinked, but the five object-specific mental factors also follow closely, appearing constantly. The most prominent are the mental factor of concentration (samādhi) and the mental factor of wisdom (prajñā). Without concentration and single-mindedness, even a slight distraction or stray thought causes movements to become disordered, allowing the opponent to exploit the opening, leading to defeat. At this time, the wisdom of mental consciousness is largely ineffective; it relies entirely on the wisdom of the mental faculty. If the mental faculty lacks wisdom, one becomes flustered, unable to respond normally to various situations. What kind of competition is that?

It is the same when we genuinely practice contemplating the Buddha Dharma. Mental consciousness directs the mental faculty to the dharma being contemplated, holding an awareness of the object of contemplation, fixing it on the dharma. The rest is the mental faculty's direct perception observation. For example, when observing a flower, just focus on observing the flower; simply look at it. Do not use mental consciousness to analyze or imagine – the flower's variety, origin, shape, color, beauty, whether it will bloom again, whether it can grow, what would happen if given to so-and-so, etc. Eliminate all such miscellaneous thoughts; do not forcibly conclude based on learned theories, subjectively deciding: "This flower is impermanent, illusory, empty; it is manifested by the Tathāgatagarbha, produced by the Tathāgatagarbha using the four or five great elements, dependent on such-and-such conditions." How can one conclude anything without even knowing how to observe properly? What benefit is there in all this busyness?

Just use the mental faculty to observe. Observe whatever is present; do not imagine, infer, or analyze. Continue until the arising, abiding, changing, and ceasing phenomena of the observed object are clearly seen, and the dharma before you loses its sense of reality. When samādhi arises, emptiness and selflessness are realized. So, how strong is the wisdom power of the mental faculty? Is it still that "inferior wisdom" mental faculty? How could an inferior wisdom observe and know the arising, abiding, changing, and ceasing of dharmas? How could it realize the Way? At this point, what mental factors are present or absent in the mental faculty should be clear, shouldn't it?

Sixteen: What is the Correct Method of Contemplation?

Contemplation (guān) is observation, looking objectively. Simply put, it is looking with single-mindedness, wholehearted focus. It is not thinking, not cogitation, not analysis or dissection. Directly observe whatever phenomenon is present before you. Do not imagine what hasn't appeared; do not dissect or analyze; do not force-fit learned dharmas onto it; do not impose any theoretical knowledge; do not be bound by any framework. To be clear: one must "kill" mental consciousness, not let it forcefully take the lead, showing off with various theories, applying learned knowledge, and then concluding with analysis without having observed anything.

Imagining the appearance of Beijing and actually going to Beijing to see it directly are completely different realms; one could say the difference is as vast as heaven and earth. The latter is direct seeing, direct realization, experiential proof. The former isn't even like sleepwalking; one can't even dream of it, yet one flaps their lips, spittle flying, expounding grandly, posturing as a great theorist, writing books, even building a reputation, yet in reality, it amounts to nothing.

When the first Buddha practiced, he had no theories, hadn't learned any knowledge. How did he become a Buddha? By relying on the true observation of phenomena, direct perception observation, with a mind as fine as a hair, discovering the truths and realities behind various phenomena. Discovering one truth, he summarized one truth, forming theories to guide future generations. He continued until he realized the emptiness of both Hinayana and Mahayana, continuously emptying, emptying further, until finally, there was nothing left to empty, and he became a Buddha.

Nowadays, masters have explained too many dharmas, disciples have learned too much. Learning and learning, the mind becomes lazy. Encountering problems, they directly apply learned theories, no longer willing to investigate and realize for themselves. Theories have become knowledge obstacles (jñeyāvaraṇa). Are those theories your own realization and summary? Since they are not, how can you apply them everywhere? The mouth keeps moving, but the legs cannot take a single step; the destination can never be reached. Arriving by mouth doesn't count. Theories are meant to guide the direction and method of practice and realization, not for showing off, not for disguising oneself, nor as a means to obtain worldly empty dharmas or false dharmas. Falling into a golden pond of theories, one can also suffocate and die. The Buddha Dharma is not only good medicine; if not used properly, it becomes poison, worsening the illness.

Take contemplating a ring of fire as an example. What constitutes true observation? Observe the ring of fire meticulously and single-pointedly. Just observe and gaze; in plain terms, just stare at it. After concentration (samādhi) arises, one will find the ring of fire seems somewhat unreal, not quite substantial. Continuing to observe, one finds the ring doesn't seem like a ring anymore. Observing further, one discovers the ring of fire was originally just a torch, or merely a burning match head – where is there any ring? Finally, one contemplates the torch or match head into emptiness as well, contemplating it into non-existence. The principle is the same.

The ring of fire is still the original ring of fire; the torch is still the original torch. After the contemplator's samādhi arises, the mind becomes subtle and wise, thus discovering the trickery and difference within. The mind's perception changes; dharmas are emptied, things are emptied, self is emptied, person is emptied. Without samādhi, the mind is coarse, cognitive power is low; one sees illusions without knowing it, deceived by one's own vision, deceived by one's habitual cognition. Previously, one was so adamant that everything is real, especially oneself as real. Observing to the end, one discovers not a single dharma in the world is real. One has deceived oneself like this for immeasurable kalpas. Shouldn't one beat one's chest and stamp one's feet in regret?

Observing the breath, observing the white tip of the nose (nasāgra), observing embryonic breathing (tāixī), observing white bones, observing flowers or grass – whatever one observes, it's the same. Observing until the observed dharma's arising, abiding, changing, and ceasing is seen, becoming unreal, illusory, empty – a small goal is achieved. Do not add any imagination or theoretical analysis from mental consciousness. No matter what mental consciousness analyzes, it's useless. The path must be walked with feet. Confine mental consciousness; don't let it cause trouble. Use the mental faculty for direct observation, observe directly, observe purely. Use the mental faculty to directly see the Way (kenshō, see the nature). Mental consciousness cannot see the Way.

Looking at the cases of sages' genuine realization, no matter how much we analyze them, it's only similar understanding, not direct perception, not directly seen, directly known, directly felt. The analyzed state and the actual state of direct perception differ vastly; sometimes they are poles apart. What is analyzed might seem perfectly logical, eloquently described, but after genuine realization, one would say, "So this is how it is," overturning previous imagination and cognition.

Deep within the state of direct perception, seeing with one's own eyes, experiencing personally, one may not necessarily be able to express it clearly or accurately. Yet, in the invalid perception (abhūta-parikalpa) state of mental consciousness, although what is said seems very reasonable, it is not actually so. It's like eating an apple. Before eating, one analyzes in various ways, consults materials, writes various papers and treatises, talks eloquently, every sentence brilliant. After eating, one knows, "Ah, the taste of an apple is like this, the feeling is like this." Only then does one know the true taste, overturning previous cognition. Then one burns the papers with a sigh; not a single sentence hit the mark – empty words.

What is the state of direct perception? It is currently being enjoyed, personally experienced, being in samādhi. No need for analysis, no need for thinking, no need for imagination, no need for understanding – direct feeling. Many so-called "awakenings" lack any direct experience of even a tiny bit of direct perception state, lack any personal experience, lack any real benefit, relying entirely on mental imagination and understanding. Therefore, one must still do the work and genuinely realize. Before genuine realization, don't take all the analysis and understanding too seriously, and certainly don't mistake the understood and analyzed as awakening. The difference is vast; they cannot be mentioned in the same breath. No matter how much one learns or thinks, it's useless, of no benefit to genuine realization. It's better to directly do the work; everything gained then is real.

Seventeen: The Core of All Contemplation is Observing Without Conceptualization

Original text from the *Ten Rebirths Sūtra* (Shí Wǎngshēng Jīng): At that time, Ānanda said to the Buddha: "I have not heard the method of contemplating the body. How is it done? I beseech you to explain it." The Buddha told Ānanda: "The method of contemplating the body is this: do not observe east or west, do not observe south or north, do not observe the four directions or up and down, do not observe space, do not observe external conditions, do not observe internal conditions, do not observe the body's form, do not observe form and sound, do not observe form and appearance. Only observe without conceptualization (wéi guān wú yuán). This is the true and correct method of contemplating the body. Apart from this method of contemplating the body, if you sincerely seek throughout the ten directions, everywhere, you will find no other method that can lead to liberation."

Explanation: Ānanda asked the Buddha about the method of contemplating the body, how it should be done. The Buddha replied: The method of contemplating the body is, while contemplating the body, do not observe east, west, south, north, the four directions, up and down; do not observe space; do not observe dharmas external to the body; do not observe dharmas internal to the body; do not observe the form of the body; do not observe appearance and sound; do not observe the appearance of the form body. Merely observe the body simply; do not grasp at dharmas unrelated to the observation, such as using mental consciousness to think, analyze, imagine, speculate, reason, or judge the various dharmas inside and outside the body. One must achieve only observation without grasping (yuán). This is the true and correct method of contemplation. Apart from this method of contemplating the body, if one sincerely seeks throughout the ten directions, no matter where one searches, one cannot find another method that can lead to liberation.

"Observing without conceptualization" (wéi guān wú yuán) – these four words are the core of all contemplation practice. They contain immense information, excluding a vast number of operations unrelated to contemplating the body. Those operations are all methods using mental consciousness thinking and analysis, not direct observation, correct observation, or pure observation. Mental consciousness grasps everywhere, thinking of east and west, south and north, roaming freely over vast distances, yet all are unrelated to contemplating the body and are not methods for attaining liberation. Excluding these functions of consciousness leaves the direct observation of the mental faculty (manas), which is true contemplation, contemplation that can lead to liberation, contemplation that accords with the Four Foundations of Mindfulness (smṛtyupasthāna), the contemplation of the twenty-five sages in the Śūraṅgama Sūtra, the contemplation of all sages, and likewise the contemplation of all Buddhas and Bodhisattvas.

The method is already explained very clearly. Yet some still cannot apply it effectively. One reason is that they are too accustomed to using mental consciousness; they cannot imagine how to observe without using it, not knowing how to observe using the mental faculty's direct perception. In short, once separated from the functions of consciousness, they are at a loss. There is no way to demonstrate this further; one can only rely on oneself to continuously ponder and practice carefully. During practice, it is permissible to use mental consciousness for thinking and understanding. After thorough understanding, one should rely on it to do the work and practice contemplation.

Original text: The Buddha further told Ānanda: "Just contemplate the body yourself. The power of goodness will arise naturally. Right mindfulness will arise naturally. Liberation will arise naturally. Why is this? For example, there is a person who practices diligently with a straightforward mind and attains true liberation. Such a person does not seek liberation; liberation arrives by itself."

Explanation: The Buddha told Ānanda: You need only directly contemplate the body. The power of wholesome dharmas will naturally arise, right mindfulness will also naturally arise, and mental liberation will naturally appear. Why say this? For example, there is a person who vows to practice diligently, applies effort with a straightforward mind, and attains true liberation. Such a person, although the mind did not seek liberation, the fruit of liberation comes naturally, attained without seeking.

The Buddha's method of applying effort is very clear: Just contemplate, observe directly. Do not indulge in wild thoughts, mentally fabricate scenarios, emotional interpretations, adding many things and complications, which only hinders effectiveness. Apply effort directly in contemplation, think of nothing else, have no other thoughts. It is like the method of contemplation taught in the Satipaṭṭhāna Sutta – contemplating according to reality. Then the power of wholesome dharmas will naturally arise, wholesome roots will grow and mature, and the stages of warmth (uṣmagata), summit (mūrdhan), patience (kṣānti), and supreme worldly dharmas (laukikāgradharma) will naturally manifest. The mind possesses right mindfulness, corresponding to the truths of the Four Noble Truths, and body and mind will naturally be liberated. Although the mind never sought liberation, liberation naturally appears.

This is the method of applying effort through the mental faculty's contemplation. All contemplation is like this, from the stage of an ordinary person to that of an Equal Enlightenment Bodhisattva (Samyaksambuddha). In the Avataṃsaka Sūtra, the youth Sudhana (Shancai Tongzi) in one lifetime visited fifty-three virtuous friends (kalyāṇamitra). Each virtuous friend taught one dharma method. Sudhana then contemplated directly in samādhi until samādhi arose, and that dharma method was accomplished, completed. Then he went to visit the next virtuous friend. Thus, Sudhana cultivated from the stage of an ordinary person to the stage of Equal Enlightenment. Visiting the last virtuous friend, Samantabhadra Bodhisattva, Samantabhadra taught him to make the Ten Great Vows, guiding him towards rebirth in the Land of Ultimate Bliss (Sukhāvatī) to perfect the Buddha fruit.

Since even Sudhana used this method of the mental faculty's direct observation to cultivate to the stage of Equal Enlightenment, we should not seek alternative paths, insist on adding mental consciousness's fanciful thoughts, or use opportunistic methods to obtain the true fruit of the Way. The fruit of the Way is not attained by mental consciousness; it is cultivated by the master mental faculty, obtained through direct observation. Therefore, in Buddhism, there is no talk of mental consciousness attaining the fruit or mental consciousness realizing the mind and seeing the nature (mingxin jianxing). Opportunistic methods using mental consciousness are inadvisable and unusable; using them is futile, yielding no wholesome fruit, no true liberation fruit.

Eighteen: The Results of Learning to Actively Use the Mental Faculty

Since learning to use the mental faculty, this disciple's work efficiency has rapidly increased, and the workload has multiplied several times. Now, doing anything is not a worry about methods; there are plenty of methods that can be thought of. As soon as the mind pays attention to something, it becomes attentive to that matter. Then, sitting down for meditation, or even taking a nap, methods will come in abundance. Once methods for solving problems appear, they must be recorded immediately or put into action right away; otherwise, they are easily forgotten later. After implementation, things are done with increasingly better results. Before learning to use the mental faculty, encountering certain matters was extremely distressing, especially during busy work periods; one didn't know how to handle or solve them, causing much mental strain.

Over the years of using the mental faculty, this disciple indeed has some experiences, but is not very good at summarizing them. Sometimes the methods, tricks, and inspirations pondered by the mental faculty are simply indescribably wonderful; even I feel surprised, wondering how they came about.

Comment: This sharing of experience is genuine, without any false or fabricated elements of mental interpretation. His samādhi is very good; he can enter samādhi quickly upon sitting. The functions of mental consciousness are somewhat weaker, but the functions of the mental faculty are powerful, truly capable of producing wisdom to solve practical problems, including wisdom in the Buddha Dharma. Once a problem enters the mental faculty, its pondering is very thorough.

After mental consciousness poses a question, it ceases thinking, suspending it in the mental faculty's mind. The mental faculty then ponders secretly, silently, imperceptibly, and the result naturally appears. When mental consciousness becomes aware of this result, there is a sudden understanding. At this time, although one feels mental consciousness is not thinking, one still senses a stream of mental force, a thinking power operating. This is a hidden way the mental faculty ponders problems. As for how deep or long the pondering is, or what the result is, it is determined by various factors.

The prerequisite for actively using the mental faculty and enabling it to ponder is that one must calm the mind; one must have samādhi power. The deeper the samādhi, the more powerful the mental faculty's pondering function, and the more astonishing the results. If one has access concentration (ānantarya-samādhi, "not-yet-arrived samādhi") or the first dhyāna, it becomes much easier for the mental faculty to ponder the Buddha Dharma, sever the view of self (satkāya-dṛṣṭi), and realize the mind and see the nature (mingxin jianxing). If samādhi is insufficient, it may feel like the mental faculty is pondering, but actually mental consciousness hasn't stopped; it also participates in the thinking. The result then contains elements of mental consciousness's analysis and reasoning, making it less authentic.

Learning to use this skill leads to great achievements in both worldly and transcendental dharmas, possessing unique great wisdom, capable of handling various affairs with multiplied efficiency and remarkable results. This skill can be cultivated starting from elementary school. Once mastered, it's not just twice the result for half the effort; self-learning ability may increase severalfold. Outstanding talents will emerge in all walks of life. Such original, creative talents are something robots can never catch up to or replace.

Nineteen: The Sublime State of Using the Mental Faculty

I have a disciple who learned to use the mental faculty. Whenever encountering a problem, wisdom gushes forth endlessly, methods to solve problems emerge continuously. As methods appear, he feels compelled to solve problems immediately, implementing one plan after another, leading to working day and night without rest, yet his body cannot endure it. Because once wisdom arises, if the thoughts in the mind are not implemented, those ideas might be forgotten later, which is a pity. After solving one problem, his thinking broadens, another idea appears, and he has to implement this new idea to solve another problem. Consequently, he has to work continuously, becoming a workaholic. Although work efficiency increased severalfold or many times over, his body cannot endure it.

I suggested to him: In the future, when thoughts and sparks of wisdom gush forth again, immediately record them using your phone. Just use concise language or even keywords. Because these are ideas arising from your own mind (the mental faculty's mind), later when you open the record, mental consciousness browsing it will recall the general content, the train of thought will reappear, and the wisdom resource won't be wasted.

Another disciple, after learning the Dharma from me years ago, went abroad to study and work. In just fifteen months, he completed nearly five years' worth of study and work tasks and secured a ten-year contract. This is all due to learning to use the mental faculty, rapidly increasing the wisdom to handle problems, and exceeding work and study goals. It shows the mental faculty's potential is enormous; the only fear is that mental consciousness and physical energy cannot keep up, and the body cannot endure.

I teach the Dharma using this method. For a particular Dharma principle, as long as the mind settles down and immerses in it, various thoughts and ideas continuously emerge. Sometimes the body is fatigued, mental consciousness cannot keep up, and it becomes impossible to form all the thoughts into written records. Transforming the thoughts in the mind into text also consumes a lot of vital energy (qìxuè). Vital energy is a precious resource for me; I have to use it sparingly. Therefore, I have to only record fragments or keywords. Later, when I open them to read, the train of thought reappears. However, because there are too many recorded fragments, I simply have no time to organize them, while new thoughts and ideas keep emerging. The old records have piled up for years without the energy to process them. Thus, I cannot respond to various disciples' questions anymore; otherwise, it would be endless, and no Dharma could be formed into text for publication.

Knowing how to use the mental faculty truly means having inexhaustible wisdom. The mental faculty never rests, but the energy of mental consciousness is far from sufficient. The expression through words and language cannot keep up with the mental faculty's thoughts. Wisdom cannot form into text; this also feels like a pity. Such is the nature of mental brilliance; self-benefit is fine, but wanting to benefit others encounters obstacles. Still, this is far better than having brilliant mental consciousness but an unwise mental faculty. Brilliant mental consciousness talks eloquently, brilliantly, but in reality, it might not be so.

Thus, it's evident that mental consciousness and the mental faculty are not necessarily coordinated. Sometimes we can do certain things, but cannot summarize or generalize them. If we need to form language and text to express them, it becomes very difficult, or we lack the time and energy to form language and text. For example, the great Arhat Cūḍapanthaka (Zhouli Pantuojia). His own realization level and virtue of the mental faculty were very high, yet he could not express them through language and text to benefit sentient beings. This is a defect in mental consciousness wisdom. The mental faculty achieved it, but mental consciousness couldn't explain it clearly, couldn't express it – able to do but not to say. Some people are the opposite: mental consciousness speaks brilliantly, but the mental faculty cannot take a single step – able to say but not to do. Buddhas and Bodhisattvas, through long-term liberating sentient beings, can both do and say. The mental faculty and mental consciousness cooperate harmoniously; they are proficient in both the principle (zōng – the mental faculty's wisdom) and the teachings (jiào – mental consciousness wisdom); both wisdoms are profound.

Judging from the wisdom states derived from the mental faculty, once the mental faculty's wisdom is opened and fully stimulated, it is not inferior or weak; on the contrary, it is quite strong and vigorous. Mental consciousness wisdom seems somewhat weaker, unable to keep up with the mental faculty's rhythm. Language and text cannot describe the mental faculty's samādhi states; often, it cannot even understand the mental faculty's states. Moreover, as practice deepens continuously, the mental faculty's wisdom becomes increasingly profound, finally reaching a depth where it completely replaces the functions of the six consciousnesses, extinguishing the six consciousnesses and not using them, leading the seven (consciousnesses) with the one (mental faculty). How powerful must such functional wisdom be? So powerful that mental consciousness cannot even be called "inferior" anymore. Those who, from ancient times to the present, claim the mental faculty has inferior wisdom, seeing such facts, what do they think? Do they still remain deluded, stubbornly clinging to incomplete theories thought out by mental consciousness? Later, we will use the realization states of sages to break these false and incomplete thought constructs.