Contemplative visualization generally proceeds from mistaken perception/non-valid cognition to direct perception/valid direct cognition

In the dharma gate of visualization, since the objects visualized cannot be observed directly in the present, do not exist before one's eyes, and are realms that one's current wisdom cannot reach, they are not a realm of direct perception (pratyakṣa). One must therefore rely on the noble teachings to imagine and deliberate, or to fantasize, or to contemplate a relatively similar realm-appearance, so as to make it something one can presently cognize and see, thereby turning it into one's own realm of direct-perception wisdom.

What is called visualization is contemplating while imagining. "Imagining" carries the meaning of imagination and fantasy; this is precisely taking erroneous cognition (non-valid cognition) as the point of entry. After meditative concentration and wisdom have grown, the imagining of erroneous cognition gradually diminishes, the component of direct perception gradually increases, until finally direct perception is completely achieved: the visualized object vividly presents itself in one's mind—or we may say before one's eyes—becoming one's own sublime Image-Only Object. One's own mind abides in samādhi, awakened clarity manifests, the light of the mind-ground emerges, and there is the equal cultivation of Samādhi and Prajñā.

For example, in the white bone contemplation, at the beginning of contemplative practice, whether regarding oneself or others, one cannot see the physical body as a pile of white bones; it is a living, breathing body of flesh. White bones, for oneself, are a matter of erroneous cognition. Therefore one can only rely on imagination, following the Buddha's instructions, striving to construct and imagine in the mind, comparing the reference images against one's own body or the bodies of others. As time passes, meditative power strengthens, and the mind consciousness gradually infuses and draws the manas along. The manas becomes gradually familiar with the white bones, and without the mind consciousness's effortful fabrication, there is only the appearance of white bones, and the form of white bones gradually appears in the mind. At a certain moment, when the first dhyāna's concentration is fulfilled, the wisdom of contemplative practice is also fulfilled, and the conditions are also fulfilled, the white bones instantly manifest in the mind—crystal clear, vivid before one's eyes, as if right in front of one, impossible to dispel. This is then a realm of pure direct-perception wisdom. One attains purity of the dharma eye, eliminates the view of the body and the self-view (ātma-dṛṣṭi), and realizes the third fruit or the fourth fruit.