What Kind of Observation Is Direct Perception?

What kind of observation counts as direct perception? For example, when we observe the illusory nature of the aggregate of form, or birth, aging, sickness, and death, all of us can observe these directly in the present — this is direct perception. However, the moment-to-moment arising and ceasing of the physical body is something ordinary beings cannot observe. If, based on the principle in physics that electrons arise and cease instantaneously, one infers that the physical body arises and ceases moment by moment, does this kind of inference also count as direct perception? In reality, the moment-to-moment arising and ceasing of the physical body may be something only the Buddha alone can observe directly; it requires extremely deep meditative concentration and profound, subtle wisdom — without extremely deep meditative concentration, it is absolutely impossible to observe. We can only know it through inference; and if such inference is correct and accords with the Buddha's authoritative teaching, it can also, by way of expediency, be called direct perception.

For example, following the Buddha's teachings, we observe the arising-ceasing, illusory nature of the universe and the material world (the vessel world). In fact, we cannot directly observe with the eye consciousness the arising-ceasing, illusory nature of the universe and material world before us, because our lifespans are too short — we do not have a sufficient span of time to observe the phenomena of arising and ceasing in the universe and material world; the universe is also too vast, and our range of vision too limited, so we cannot observe the universe and material world as a whole. But if, through proper deliberation (manasikāra) in our minds, we can ultimately genuinely affirm this principle, this also counts as directly realizing the arising-ceasing, illusory nature of the universe and material world — it is the result of deliberation that accords with the truth and with the Dharma, and is not non-valid cognition.

Take another example: when criminal investigators solve a case, based on the evidence of the criminal gathered at the scene, they employ methods of inference and non-valid cognition — deliberation, reasoning, and scrutiny — and finally crack the case, bringing the truth to light. When the results of such inference and non-valid observation are correct, this too is a realm of direct perception. In other words, any inference or non-valid cognition that accords with the facts also counts as a realm of direct perception. Another example is a student solving a geometry problem: through thinking by means of inference and non-valid cognition, the student finally proves the correctness of the problem — this too is a realm of direct perception. Although we cannot directly observe the moment-to-moment arising and ceasing of the physical body, we can, through deliberation and contemplative practice (vipaśyanā-caryā) that accord with the truth and the Dharma, ultimately verify this point; then the result obtained is a realm of direct perception.