The Difference Between Contemplation of Practice, Visualization, Observation, and Imagination

Observation generally refers to objective observation, perceiving whatever is presently manifest; it is also called direct observation or immediate perception. Imagination, in contrast, is the deluded fabrication of what is not presently manifest, a mental projection divorced from the present reality and facts. It is the opposite of direct, immediate observation, being an activity of the thinking consciousness. This is a major hindrance in cultivation and realization.

A few days ago, in the post about training the mental faculty in daily life, it was explained that focusing on the tip of an incense stick is done by the conscious mind, aiming to guide the mental faculty to observe the incense tip. The conscious mind should not engage in random thoughts, should not imagine anything, should not conjure images in the mind, and should not disturb the mental faculty's observation. What is there to imagine about an incense tip? What is there to fuss over, let alone conjure images? If the deluded thoughts of the conscious mind do not cease, the mental faculty cannot settle. If the mind is not stable, one cannot observe. When there is meditative concentration (dhyāna), it is called observation; without meditative concentration, it is merely the scattered thoughts of the conscious mind. Training the mental faculty simultaneously trains the conscious mind. First, train the conscious mind to be free from deluded thoughts and imaginings. Once it is free from scattered thoughts, the mental faculty is almost trained. Only then can one truly speak of observation – observation without moving the conscious mind’s thoughts. One can then enter into inquiry (investigation), and subsequently enter into samādhi. Only then can contemplative practice and investigative inquiry be accomplished.

Within the Four Foundations of Mindfulness (Satipaṭṭhāna), the observation of the body as impure includes observing the breath and the contemplation of bones (asubha). The breath is a phenomenon present here and now. Observation here is called observing, contemplative practice, or visualization. Bones may be seen directly if present, or may not be seen, but everyone has seen bones and knows what they are; no imagination is needed. Observing the breath and observing bones can also be called observing, contemplative practice, or visualization.

Observing feelings as suffering: Feelings are personally experienced, either present now or previously experienced. No imagination is needed. The observation of feelings is called observing, contemplative practice, or visualization.

Observing the mind as impermanent: The mind is the deluded mind presently existing and functioning, which one can perceive oneself. No imagination is needed. The observation of the mind is called observing, contemplative practice, or visualization.

Observing phenomena as non-self: Phenomena (dharmas) refer to the truths we cultivate, such as the Four Noble Truths, the Thirty-seven Aids to Enlightenment, the Five Hindrances, the Five Aggregates, the Eighteen Realms, etc. These are phenomena existing in the present; no imagination is needed. Observing phenomena is observing, contemplative practice, or visualization.

However, due to insufficient wisdom, if one cannot correctly perceive phenomena existing in the present, one relies on the thinking and imagination of the conscious mind. This prevents direct, perceptual observation (pratyakṣa). Even with a simple phenomenon like the breath, many cannot observe it directly and perceptually, instead relying on the thinking and imagination of the conscious mind. As soon as the conscious mind moves, it obscures the mental faculty, preventing the activation of direct perception and thought. The result obtained is then false.

In Buddha-contemplation (observing the Buddha's image), one places a Buddha statue or paints a Buddha image in front and uses the conscious mind to look at the Buddha image, guiding the mental faculty to observe directly. When meditative concentration is insufficient, the conscious mind assists the mental faculty in observing, involving some thinking and analysis. Once meditative concentration is sufficient, the analytical function of the conscious mind is removed, and the mental faculty alone observes directly and perceptually. When samādhi arises, the direct perceptual state of the mental faculty's contemplative practice manifests, realization (pratyakṣa-pramāṇa) appears, and Buddha-contemplation is accomplished. At this stage, regardless of whether the conscious mind thinks of the Buddha image or not, the Buddha image will appear, independent of the conscious mind. Both body and mind are in samādhi. Whatever cannot be controlled or directed by the conscious mind is the direct perceptual state of the mental faculty; it is genuine and reliable.

The sixteen contemplations in the Contemplation Sūtra (Amitāyurdhyāna Sūtra) are difficult to perform without a reference object; this relies on one's own vow-power and the supportive power of Amitābha Buddha and other Buddhas and Bodhisattvas. The first contemplation, the contemplation of the sun, has the setting sun as a reference object. The following fifteen contemplations have no reference objects at all and cannot be performed using the thinking and imagination of the conscious mind. Even a single blade of grass or tree in the Pure Land is unimaginable, let alone the numerous landscapes and treasures one has never even heard of, which do not exist on Earth. How then can one contemplate them? But once the first contemplation, the sun contemplation, is accomplished, and the mind is in samādhi, the thought-function of the mental faculty opens up. Then, supplemented by the supportive power of the Buddhas and Bodhisattvas, the second and third contemplations have hope of accomplishment. After the third contemplation is accomplished, regardless of circumstances, the samādhi never disappears; it remains continuously until the moment of death, at which point one departs for the Pure Land within this samādhi. Maintaining the samādhi state permanently is the result of the supportive power of the Buddhas and Bodhisattvas; otherwise, it cannot be maintained. Therefore, before the first contemplation is accomplished, attempting to practice the later contemplations directly is extraordinarily difficult; it is unimaginable how one could practice them.