Випассана — не медитативная практика, а осмысление реальности в буддийских терминах

Любой [из шести видов] сознания, переставший существовать в непо-
средственно предшествующий [момент] , получает название разума [как
опоры ментального сознания], подобно тому как сын будет [называться]
отцом другого [человека], а плод — семенем другого растения

85. See i.39a-b.
According to the Vydkhyd, the Yogacarins admit a manodhdtu, a manas or mental organ, distinct from the six consciousnesses. The lamraparnlyas, the masters of Taprobane, imagine (kalpayanti) a material organ, the heart (hrdayavastu), a support of the mental consciousness.
This heart also exists in Arupyadhato, the non-material sphere: these masters admit in fact the existence of matter in this sphere (viii.3c); they explain the prefix a in the sense of "a little," as in dpingala, "a little red"
The Patthdna (quoted in Compendium of Philosophy, p. 276) assigns a material (rupa) support to the mental consciousness, without giving the name of "heart" to this support, whereas it terms "eye" the support of the visual consciousness. But the later Abhidhamma (Visuddhimagga, Abhidhammasangaha) considers the heart as the organ of thought. The teaching of the Vibhanga, p. 88, is less clear: "From the visual, auditory consciousness . . .
tactile consciousness which has just perished there arises the mind, the manas, the mental organ (manasa = manas), the heart (=the mind), the manas, the manas organ . . ." {Atthasalini, 343