The Knowing of Consciousness is Multilayered

Jun Ruolan's Contemplative Practice: Sharing the Process of Observing the Functioning of Manas through Consciousness.

Closing the eyes, settling into stillness. Consciousness understands that seeing, hearing, sensing, and knowing are not the self; comprehending this is easy. Then consciousness poses a question: "Is seeing, hearing, sensing, and knowing the self?" This thought, understood by consciousness, slowly descends and lands upon an infinitely vast and solid energy body. This energy body, perceivable since beginningless kalpas, has always regarded seeing, hearing, sensing, and knowing as itself. That attachment is so deeply ingrained, as if it has permeated every fiber of its being.

The slowly descending thought causes a slight quiver within that energy body, yet it remains unable to shed that attachment.

"Is seeing, hearing, sensing, and knowing the self?" Consciousness continues to inquire. Then, a sense of panic, doubt, and unwillingness seem to arise within. The back begins to tremble slightly, and tears well up. Such intense emotional sensations emerged, and initially, I thought they were entirely the manifestation of manas. Only when I delved deeper into contemplation did I realize that while this sensation was triggered by manas, it was predominantly the sensation of consciousness.

Because when I once again calmed my mind and perceived that immense energy body, I discovered it still clung to the notion that seeing, hearing, sensing, and knowing are the self. This attachment is not expressed through words or language but is presented as a sensation.

It was then that I understood: often, when we believe we have profoundly stirred manas, experiencing strong sensations, it is mostly still the sensations of consciousness. For the attachment of manas, accumulated since beginningless kalpas, is carved into the very bones and permeates every cell—how could a single session of contemplation easily bring about a drastic change?

This discovery, as observed above, is that after intense sensations arise, upon calming the mind and observing that immense energy body again, one realizes its attachment remains, and it is still profoundly deep. Perhaps it experienced a faint tremor, but that tremor is insufficient against its overall attachment to cause significant change.

In sharing this passage, I wish to express that such stirring contemplation must be performed repeatedly, countless times. One must never lightly assume that experiencing intense sensations means manas has fully accepted the correct cognition. We need the spirit of the Foolish Old Man Moving Mountains—neither overly optimistic nor self-assured, yet never ceasing to move forward. Because through persistent, deep contemplation, the attachment of manas will gradually diminish, bit by bit.

Commentary: The wisdom cognition of consciousness exists at many levels. As samadhi deepens, the wisdom cognition of consciousness continuously strengthens, deepens, becomes more specific, detailed, and thorough. The true wisdom of consciousness is the wisdom attained after realization; before that, it is incomplete and subject to change and refinement. The deeper the samadhi, the wiser the consciousness becomes, exerting a greater transformative and enlightening influence on manas. The more concrete and evidenced the cognition of consciousness, the greater its transformative effect on manas. Therefore, superficial knowing by consciousness is of little effect, like scratching an itch through one's boot; only deep knowing can stir manas.

The wisdom cognition of manas also exists at many levels. As samadhi deepens and the wisdom of consciousness matures, the wisdom of manas deepens progressively. When it reaches a certain depth, it decisively severs previous cognitions, completely overturns views, transforms them into true insight, and realization occurs. Many people believe they have attained realization when their conscious knowing is still shallow, yet they remain far from actual realization—perhaps requiring many kalpas just to approach its edge. It must be understood that deep wisdom in consciousness is not easily attained.

Jun Ruolan's situation belongs to "using wisdom to induce samadhi." By employing exceptionally strong conscious wisdom, she stabilizes the mind on the dharma being contemplated in the present moment, free from distraction or stray thoughts. This allows the conscious cognition of the dharma to gradually deepen, stimulating the cognition of manas. By continuously strengthening the cognition of both consciousness and manas, even deeper wisdom arises. This is called progressive advancement. Those with strong wisdom can use it to induce samadhi, while those with weaker wisdom can only cultivate samadhi step by step and then contemplate to generate wisdom. However, due to weak wisdom, it is difficult to stabilize the mind, requiring repeated effort to achieve temporary stability. Therefore, as long as one possesses wisdom, any approach is viable—provided one has merit. Merit is the foundation of all spiritual practice.