The Knowing of Consciousness is Multilayered

Jun Ruolan's Observation Practice: Sharing the Process of Observing How Consciousness Affects Manas.

Close your eyes and be still. Consciousness understands that seeing, hearing, sensing, and knowing are not the self—this realization comes easily. 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 entity. This entity has, since beginningless time, regarded seeing, hearing, sensing, and knowing as itself. That attachment is so deeply ingrained, as if permeating every cell.
The slowly descending question causes a slight stir within this energy entity, yet it remains unable to shed that attachment.

"Is seeing, hearing, sensing, and knowing the self?" Consciousness continues to inquire. Then, an inner sense of panic, doubt, and reluctance arises, accompanied by a slight trembling in the back and an urge to weep. When such intense emotional sensations surfaced, I initially thought they were entirely the manifestation of manas. Only when I delved deeper into observation did I realize that while these sensations were triggered by manas, they were predominantly felt by consciousness.
For when I calmed my mind once more and sensed that immense energy entity, I discovered it still clung to the notion that seeing, hearing, sensing, and knowing are the self. This attachment is not expressed through words but manifests as a sensation.

It was then that I understood: often, when we believe we have profoundly stirred manas, experiencing intense feelings, it is mostly the sensations of consciousness. The attachment of manas, accumulated over beginningless kalpas, is deeply ingrained—etched into the bones and permeating the cells. How could a single observation practice easily bring about a massive change?

As observed above, after intense sensations arise, calming the mind to observe that immense energy entity reveals that its attachment remains, and it is still profoundly deep. There might be a faint stirring within it, but that stirring is insufficient to cause significant change relative to its overall attachment.

By sharing this text, I wish to express that such stirring observation practices must be repeated countless times. One must never assume that intense sensory experiences mean manas has fully accepted the correct cognition. We need the spirit of the Foolish Old Man removing mountains—neither overly optimistic nor confident, yet persisting without cease. For the attachment of manas will gradually diminish as we deepen our observation practice.

Commentary: The wisdom cognition of consciousness has many levels. As meditation deepens, the wisdom cognition of consciousness continuously strengthens, deepens, becomes more concrete, refined, and precise. The true wisdom of consciousness is the wisdom attained after realization; before that, it remains incomplete and subject to revision. The deeper the meditation, the wiser consciousness becomes, exerting a greater steeping and enlightening effect on manas. The more concrete, evidential, and validated the cognition of consciousness, the stronger its steeping and enlightening effect on manas. Thus, superficial understanding by consciousness has little effect, like scratching an itch through a boot; only profound understanding can stir manas.

The wisdom cognition of manas also has many levels. As meditation deepens and the wisdom of consciousness matures, the wisdom of manas grows increasingly profound. Once it reaches a certain depth, it decisively severs past cognitions, completely overturns views, and transforms them into insight—this is realization. Many people believe they have attained realization when their conscious understanding is still shallow, yet they remain far from true realization. It may take many kalpas to approach the brink of realization. It is essential to recognize that profound wisdom in consciousness does not arise easily.

Jun Ruolan’s case exemplifies "using wisdom to induce concentration." By applying exceptionally strong conscious wisdom, she anchors the mind firmly on the dharma being observed 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, further wisdom arises, creating a layered progression. Those with strong wisdom can use it to induce concentration, while those with weaker wisdom must follow the step-by-step practice of cultivating concentration first, then observing to generate wisdom. However, due to weaker wisdom, it is difficult to stabilize the mind, requiring repeated effort to temporarily anchor it. Thus, wisdom makes all paths viable—but the prerequisite is merit, which is the foundation of all practice.