Awareness-Observation and Vitakka-Vicāra

Prior to the first dhyāna, the mind possesses both perception and observation. Between the first and second dhyāna, the mind possesses perception but not observation. Beyond the second dhyāna, the mind possesses neither perception nor observation. Observation is coarser than perception; it is more active, involving more pronounced mental movement. Perception, however, is more passive. As one approaches the second dhyāna, the mind ceases its active observation and shifts to passive perception. Then, even perception ceases, and one enters the second dhyāna. Therefore, in the progression of dhyāna, observation ceases first, followed by perception. Calm your mind and observe, and you will understand. This observation involves thought and is relatively coarse. Perception is awareness; as long as the discerning mind exists, there is awareness, but not necessarily observation. When the mind is fatigued and the discerning mind is weak, observation becomes impossible, though perception may still occur.

Initial application (vitakka) involves very coarse mental activity, with obvious movement; the discerning mind actively seeks, probes, and investigates. Sustained application (vicāra) involves very subtle mental activity, with faint movement that is difficult to detect; it implies passive waiting rather than active pursuit. Observation is akin to examination, involving noticeable mental movement that one can easily detect oneself. Perception occurs whenever the mind is present; it can be extremely subtle, and often one is unaware of it happening. Observation resembles initial application, while perception resembles sustained application. The perception experienced after the first dhyāna is even subtler and more passive than sustained application.

When concentration is sufficiently developed, one enters deep dhyāna to observe and contemplate all dharmas, verifying them directly. Do not rely solely on established conventional explanations or ready-made answers, as they may not be correct. Even if something is correct, unless spoken directly by the Buddha, one must engage in direct experiential observation to cultivate wisdom. Success in studying the Dharma depends on the subtlety and precision of one's mind, as well as proficiency in language within the conventional world. Only through accurate and profound comprehension of the meanings of words and terms in the teachings can one engage in correct and reasoned contemplation, avoiding misunderstandings of the textual meaning.

Upon entering dhyāna, or after experiencing deep concentration, one can directly experience the state of observation and the state of perception. Grasping the connotations of words and terms pertains to our linguistic cultivation, a skill that must be diligently trained. Only then, when reading articles or Buddhist scriptures, can one deeply comprehend the meaning within the language, correctly understand the original intent of the scriptures, and avoid misinterpreting the Buddha's meaning. Many people read Buddhist scriptures without genuine understanding or realization, leading to frequent misinterpretations. Often, they judge others based on their own misunderstandings, accusing others of misinterpretation without examining whether they themselves have misunderstood.