Visualization Generally Proceeds from Non-valid Cognition to Direct Perception

In the method of contemplation, since the objects of contemplation are not presently observable—they do not exist visibly before one's eyes and lie beyond the reach of one's current wisdom—they do not constitute a state of direct perception (pratyakṣa). Therefore, one must rely on the holy teachings to imagine, contemplate, or visualize, or to compare them to similar states, in order to bring them within the scope of what one can presently perceive and apprehend, thereby transforming them into a state of direct perceptual wisdom.

The so-called contemplation (guanxiang) involves both observing (guan) and thinking (xiang), where "thinking" carries the meaning of imagination and visualization. This employs the method of non-perception (non-pratyakṣa) as the starting point. As concentration (samādhi) and wisdom (prajñā) increase, the non-perceptual imagining gradually diminishes, while the element of direct perception gradually increases, until finally, complete direct perception is attained. The object of contemplation vividly manifests within one's mind, or as if before one's eyes, becoming one's own distinct mental image (svasaṃvedana). The mind abides in samādhi, with clear awareness present, the ground of mind radiantly manifesting, and concentration and wisdom held in equipoise.

For example, in the Bone Contemplation (aṣṭhisaṃjñā), at the very beginning of the practice, neither oneself nor others perceive the physical body as merely a pile of bones; instead, it appears as vivid, living flesh. For oneself, the bones represent non-perception. Therefore, one can only rely on imagination, diligently constructing and visualizing within the mind according to the Buddha's instructions, superimposing reference images onto oneself or others. Over time, as the power of concentration strengthens, the conscious mind (manas) gradually influences and conditions the mental faculty (mano-vijñāna). The mental faculty becomes increasingly familiar with the bones, and without the conscious mind exerting effort to process it, only the image of bones remains. Gradually, a skeletal form begins to appear in the mind. Then, at a certain moment, when the first dhyāna is fully attained, the wisdom of contemplative practice is complete, and the conditions are ripe, the bones instantly manifest vividly within the mind—clear, distinct, present before the eyes, as if right there, impossible to dismiss. This is a state of pure direct perceptual wisdom. One attains the purity of the Dharma-eye (dharmacakṣu-viśuddhi), severs the view of self (satkāya-dṛṣṭi) and the view of individuality (ātma-dṛṣṭi), and attains the third (anāgāmin) or fourth (arhat) fruition.