Observation versus Imagination

A: Contemplation is genuine seeing and observing, where all six sense faculties participate by focusing on a single matter. If the manas (mind faculty) does not become distracted, it can participate throughout the entire process, and the insights gained are recognized by the manas. Imagination occurs without the participation of the five physical sense faculties; it is fabricated solely by the consciousness alone, without the manas participating or granting recognition. 

B: The object of contemplation is based on objectively existing things. Imagination belongs to subjective conjecture. 

C: Contemplation is primarily a mental activity of the manas. During contemplation, the consciousness provides necessary guidance, enabling the manas to conduct direct and truthful observation (pratyakṣa) of the object of focus. In contrast, imagination is primarily a mental activity of the conscious mind, mainly involving the erroneous perception (viparyaya) of mental objects (dharmas) arising solely in the mind (pratibhāsa). It does not easily exert a substantive influence on the manas. 

D: Imagination operates through isolated consciousness (mano-vijñāna), and the manas also participates, as the manas silently accommodates all dharmas; thus, it is also perceived. Imagination belongs to the apparitional realm (pratibhāsika), involving non-direct perception (apratyakṣa). Contemplation, however, involves both the consciousness and the manas focusing on the realm of inherent nature (svabhāvalakṣaṇa), which belongs to the realm with substance (sādhāraṇalakṣaṇa) and involves direct perception (pratyakṣa). This easily influences the manas, enabling it to realize the Dharma. Contemplation consistently causes both consciousness and manas to engage in direct perception. Sustained direct perception (which may involve other sense faculties) requires meditative concentration (samādhi). When the manas is stabilized, genuine realization can then occur. 

E: Firstly, contemplation must necessarily possess a certain degree of meditative concentration (samādhi). Contemplation lacking the support of concentration will fall into the category of imagination. Secondly, because contemplation is conducted with concentration, the manas necessarily focuses on few other dharmas and can concentrate its energy on the mental object guided by consciousness, meaning it becomes interested in the mental object being contemplated. In contrast, during imagination, the manas also participates but does not engage wholeheartedly; it will focus on other dharmas. Thirdly, contemplation begins guided by consciousness and gradually shifts to being led by the manas, which perceives the focused mental object. The dharmas encountered are all within the realm of direct perception, whereas the imagination of consciousness involves erroneous perception. Only the realm of direct perception more closely aligns with objective reality and can make the manas truly convinced. In summary, only when the manas genuinely focuses and participates can its immense capacity be utilized, thoroughly transforming views and enabling correct choices. 

Is imagination easier or is contemplation easier? Which is more effortless? 

A: Imagination is much easier; delusive thoughts arise uninvited. Thus it is known that many people deceive themselves and others. Without meditative absorption (dhyāna), they claim they can perform contemplation and attain realization, mistaking imagination for contemplation without realizing it. Understanding the principles of practice reveals that the vast majority of time should be spent cultivating through one's own effort. There is no need to linger all day amidst a sea of various theoretical texts, merely absorbing others' views or insights, counting others' treasures while oneself ultimately gains not half a coin.