Can Non-Valid Cognition-Based Observation Attain Direct Perceptual Realization?

The practice of contemplation in Buddhism generally begins from the state of direct perception, as it is easier to commence observation from readily observable phenomena, thereby facilitating successful contemplation and realization. However, this is not always the case. Contemplation can also start from the realm of inferential thought and imagination. As the power of meditative concentration (dhyāna) and wisdom (prajñā) increases, it gradually transitions from inference to direct perception. Once the state of direct perception manifests, inferential thought completely transforms into one's own direct perception. When the state of samādhi appears, contemplation is accomplished, and one attains realization. This realization arises from profound meditative concentration and wisdom; the state of samādhi is not easily lost, and the transformation of body, mind, and world is immense, bringing great benefit.

For example, in the contemplation of a skeleton, one initially cannot directly perceive the bones and can only imagine them. Alternatively, one may start by observing the observable skin and muscles, gradually shifting focus to the bones. At first, this is an inferential contemplation using the conscious mind (manovijñāna) to imagine the skeleton, striving to visualize it. As meditative concentration and wisdom strengthen, the skeleton naturally appears without deliberate conscious effort. Deliberate thinking will not cause it to appear; it manifests only when conscious thought can no longer sustain it, having penetrated deeply into the manas (the seventh consciousness, or "mind-root"). Ultimately, the skeleton arises spontaneously from the manas. The conscious mind cannot conceive of it nor dismiss it, for this is no longer within the realm of the conscious mind, which cannot control it.

All such states of samādhi arise naturally from the manas due to deep cultivation; they are not realms of the conscious mind, which cannot control them. For instance, when the samādhi of Buddha-recollection (Buddhānusmṛti) is attained, the Buddha's name resounds continuously whether walking, standing, sitting, or lying down. It is not recited by the conscious mind but by the manas. The conscious mind cannot extinguish the Buddha's name, control it, or even control the meditative state of the physical body. In this regard, all realizations—whether of fruition (phala), enlightened mind, or various insights into the Way—involve both meditative concentration and wisdom. None belong to the realm of the conscious mind; all are initiated by the manas, while the conscious mind can only follow along, powerless to direct. The conscious mind may feel perplexed or find it inconceivable, yet the manas knows the truth. Thus, one remains composed, with a liberated heart and mind, abiding in profound meditative bliss beyond description.

Another example is the sixteen contemplations in the Sutra on the Contemplation of Amitāyus. From the second to the sixteenth contemplation, they involve inferential stages; the conscious mind fundamentally cannot observe them directly, as it cannot perceive the Pure Land, its grounds, waters, trees, etc., nor see Amitābha Buddha, Avalokiteśvara Bodhisattva, or Mahāsthāmaprāpta Bodhisattva. One can only imagine them, following a structured sequence. The first contemplation serves as preparation: it trains concentration and focus while directing the mind toward the Pure Land, aligning it with that realm. Once the samādhi state of the first contemplation arises, the second contemplation proceeds entirely based on the foundation of the first. Though inferential, it flows naturally like drifting with the current, transforming the water into the lapis lazuli ground of the Pure Land.

Once this samādhi state appears, meditative concentration and wisdom further deepen, and subsequent inferential states will naturally fall into place, becoming one's own direct perception. This continues until the images of Amitābha Buddha, Avalokiteśvara Bodhisattva, and Mahāsthāmaprāpta Bodhisattva are fully contemplated, all appearing exquisitely detailed, refined, and incomparably sublime.

These samādhi states are not conjured by the conscious mind; the conscious mind absolutely cannot imagine them, no matter how hard it tries. Initially, it merely serves as a provisional aid for imagination. Once profound meditative wisdom arises, the conscious mind becomes largely useless. After permeating the manas, everything relies almost entirely on the manas. With a single movement of the manas, the samādhi state manifests. The Tathāgatagarbha (Buddha-nature) absolutely accords with the manas and fully cooperates with it. Thus, the commander-in-chief remains the commander-in-chief, far surpassing any advisor or assistant.

Therefore, regarding many matters, the conscious mind may feel utterly incapable of imagining them, finding them difficult or without a starting point. This is not a problem. As long as you successfully permeate the manas, entrust the remaining tasks to it, and it will assuredly accomplish all undertakings beyond the conscious mind's conception—including the greatest endeavor under heaven: becoming a Buddha. In the end, the manas can fulfill this naturally and effortlessly.