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

Observation generally refers to objective examination, observing whatever is presently manifest. It is also called direct observation or intuitive observation. Imagination, on the other hand, is the deluded fabrication of what is not presently manifest—mental projections divorced from the present reality and facts. It is the opposite of direct or intuitive observation, being an activity of the thinking consciousness, and is a major taboo in cultivation and realization.

As mentioned in the recent post about training the manas (the seventh consciousness) in daily life: focusing on the tip of incense is done by the conscious mind (mano-vijnana), aiming to guide the manas to observe the incense tip. The conscious mind should not engage in random thoughts, should not imagine anything, should not produce any mental imagery, and should not disturb the manas's observation. An incense tip—what is there to imagine? Why make such a fuss, even conjuring images? If the deluded thoughts of the conscious mind cannot be stopped, the manas also cannot settle. If the mind is not stable, observation is impossible. Observation with meditative absorption (dhyana-samadhi) is true observation; without meditative absorption, it is merely the scattered thoughts of the conscious mind. Training the manas simultaneously trains the conscious mind. First, train the conscious mind to be free from deluded thoughts and fabrications. Once it is free from scattered thoughts, the manas is almost trained. Only then can genuine observation be discussed—observation without stirring the conscious mind's thoughts. At this stage, one can also engage in inquiry (investigative contemplation), and subsequently enter samadhi, where the practices of observation and inquiry can bear fruit.

In the Four Foundations of Mindfulness (Satipatthana), observing the body as impure includes observing the breath and the contemplation of skeletons. The breath is a presently existing phenomenon; observing it is called examination, observation-practice, or visualization. Skeletons may or may not be presently visible, but everyone has seen skeletons and knows what they are—no need for imagination. Observing the breath and observing skeletons can thus be called examination, observation-practice, or visualization.

Observing feelings as suffering: feelings are one's own personal experiences, either presently existing or previously undergone. No need for imagination. Observing feelings is called examination, observation-practice, or visualization.

Observing the mind as impermanent: the mind is one's own presently existing and functioning deluded mind, which one can perceive directly. No need for imagination. Observing the mind is called examination, observation-practice, or visualization.

Observing phenomena as devoid of self: phenomena refer to the principles 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 presently existing phenomena. No need for imagination. Observing phenomena is examination, observation-practice, or visualization.

However, due to insufficient wisdom, if one cannot correctly perceive presently existing phenomena, one relies on the conscious mind's thinking and imagination. This prevents direct, perceptual (pratyakṣa) observation-practice. Even a simple phenomenon like the breath—many cannot observe it perceptually but rely on the conscious mind's thinking and imagination. Once the conscious mind stirs, it obscures the manas. Direct perceptual observation and thought cannot function, and the results obtained are false.

In Buddha-contemplation through image observation, one places a Buddha statue or draws a Buddha image in front. The conscious mind looks at the image while the manas directly observes it. When meditative concentration (dhyana) is insufficient, the conscious mind assists the manas in observation, involving some thinking and analysis. Once meditative concentration is sufficient, the analytical function of the conscious mind is discarded, and the manas alone engages in direct perceptual observation. When samadhi arises, the manas's perceptual observation-practice manifests, realization (proof) appears, and Buddha-contemplation through image observation is accomplished. At this point, regardless of whether the conscious mind thinks of the Buddha image or not, the image will appear—it is not subject to the conscious mind. Both body and mind abide in samadhi. Anything beyond the control and direction of the conscious mind belongs to the manas's perceptual realm—it is genuine and reliable.

The Sixteen Contemplations in the Sutra on the Contemplation of Amitayus Buddha are very difficult to perform without reference objects. This relies on one's own vow-power and the blessing power of Amitabha Buddha and other Buddhas and Bodhisattvas. The first contemplation, the Contemplation of the Sun, has the setting sun as a reference object. The subsequent fifteen contemplations have no reference objects whatsoever, nor can they be achieved through the conscious mind's thinking and imagination. One cannot even imagine a single blade of grass or tree in the Land of Ultimate Bliss, let alone the numerous landscapes and treasures never heard of before—things utterly absent on Earth. How then to contemplate them? However, once the first contemplation, the Contemplation of the Sun, is accomplished, the mind abides in samadhi, and the manas's faculty of thought opens. Only then, supplemented by the blessings of Buddhas and Bodhisattvas, can the second and third contemplations have hope of accomplishment. After the third contemplation is accomplished, no matter what happens, the samadhi never vanishes again; it remains continuously until the moment of death, at which point one departs for the Land of Ultimate Bliss within this samadhi. Maintaining the samadhi state permanently is the result of the Buddhas' and Bodhisattvas' blessings; otherwise, it cannot be sustained. Therefore, attempting the later contemplations directly before the first contemplation is accomplished is exceptionally difficult—beyond imagination.