Awareness-Observation and Vitakka-Vicāra

Before the first dhyāna, the mind possesses both awareness and observation. Between the first and second dhyāna, the mind has awareness but lacks observation. Beyond the second dhyāna, the mind is without both awareness and observation. Observation is coarser than awareness; it involves more active mental activity, with more noticeable movement. Awareness, however, is predominantly passive. As one approaches the second dhyāna, the mind ceases active observation and shifts to passive awareness. Then, even awareness ceases, and one enters the second dhyāna. Therefore, in meditative absorption, observation always ceases first, followed by awareness. Calm your mind and observe—you will understand. This observation involves thinking and is relatively coarse. Awareness is simply knowing; as long as discriminating mind exists, there is knowing, but not necessarily observation. When the mind is fatigued and the discriminating mind is weak, observation becomes impossible, but awareness may still be present.

Vitakka (applied thought) involves very coarse mental activity, with obvious movement; the mind actively seeks, probes, and investigates. Vicāra (sustained thought) involves subtle mental activity, with slight, hard-to-detect movement, carrying a sense of passive waiting rather than active pursuit. Observation is similar to examination; mental movement is noticeable and easily self-observed. Awareness arises whenever mind is present; it can be extremely subtle, often occurring without one even realizing it. Observation resembles vitakka, while awareness resembles vicāra. However, the awareness present after the first dhyāna is even subtler and more passive than vicāra.

When meditative stability is sufficient, one enters deep absorption and personally observes and contemplates all dharmas, verifying all dharmas. Do not rely solely on established conventional explanations or ready-made answers, as they may not be correct. Even if correct, unless spoken directly by the Buddha, one must engage in direct experiential observation to develop wisdom. Whether one can master the Dharma well depends on the subtlety and precision of one's mind, as well as proficiency in worldly language skills. Only through accurate and profound grasp of the meanings of words and terms within the teachings can one engage in correct, principle-conforming contemplation, avoiding misinterpretation of textual meanings.

While entering absorption, or after having experienced deep absorption, one can directly perceive what state constitutes observation and what state constitutes awareness. Grasping the connotations of words and terms belongs to our linguistic cultivation—this foundation must be diligently trained. In the future, when reading articles or Buddhist sutras, one will deeply comprehend the inner meanings of the language and thus correctly understand the original intent of the sutras, avoiding misinterpretation of the Buddha's meaning. Many people fail to truly comprehend or realize the meaning of Buddhist sutras; misinterpretations abound. Often, they judge others based on their own misunderstandings, accusing others of misinterpretation without examining whether they themselves have misunderstood.