Imagination and inference are not equal to empirical realization

For example, in the contemplation of the white bones (white-bone contemplation), the white bones that are imagined are the product of the mind consciousness's thinking and analysis; no concentration-born form of white bones appears, and there is no accomplishment of samādhi—therefore it is illusory upon illusory. The white bones that manifest spontaneously and of their own accord are witnessed simultaneously by the manas and the mind consciousness; concentration-born form has appeared, and this is a samādhi state. Although it too is illusory, it is far more real than what is imagined.

Whatever dharmas the manas personally realizes possess a certain degree of reality. Dharmas deduced through the mind consciousness's reasoning have no reality to speak of, and therefore have almost no effect on body, mind, and the world—much the same as one's previous psychological state. The process and the result of practice both require transforming body, mind, and the world. From the very beginning, since beginningless kalpas, when one first encounters the Buddha's teaching and begins to believe, accept, and practice it, body, mind, and the world begin to transform. Only when one truly eliminates self-view (ātma-dṛṣṭi) is there a clear transformation; at the stage of the non-returner (Anāgāmin), the transformation is even greater. Thereafter, transformations continue in succession until buddhahood is attained, the thirty-two marks appear, and the transformation of body, mind, and the world comes to an end and transforms no more.

And the transformation of body and mind is entirely brought about by the manas: however much the manas realizes, that much transformation occurs. During the actual practice of the thirty-seven aids to enlightenment, before attaining realization of the fruits and before eliminating self-view, body and mind already begin to transform bit by bit. For some people, even when they have genuine faith in the Buddha but have not yet truly practiced, body and mind undergo a certain degree of transformation, changing year by year, to the point that they can influence and inspire those with karmic affinity around them to also believe in the Buddha. It is not as some people say, that body and mind only begin to transform when one attains the fruit of the non-returner. The evident transformation of sentient beings' body and mind begins with the elimination of self-view; at the stage of the non-returner, when the first dhyāna is attained and afflictions are eliminated, body and mind transform considerably, with a marked difference before and after.