We must become aware not only of the precise details of an activity, but also of the situation as a whole. Vipashyana involves awareness of space, the atmosphere in which precision occurs. If we see the precise details of our activity, this awareness also creates a certain space. Be aware of a situation on a small scale also brings awareness on a large scale. Out of this develops panoramic awareness, mahavipashyana medetation: that is, awareness of the overall pattern rather than the focusing of attention upon details. We begin to see the pattern of our fantasies rather than being immersed in them. We discover that we need not struggle with our projections, that the wall separates us from them is our own creation. The insight into the insubstantial nature of ego is prajna, transcendental knowledge. As we glimpse prajna we relax, realizing that we no longer have to maintain the existence of ego. We can afford to be open and generous. Seeing another way of dealing with our projections brings intense joy. This is the first spiritual level of attainment of the bodhisattva, the first bhumi. We enter the Bodhisattva Path, the Mahayana Path, the open way, the path of warmth and openness.
– Chogyam Trungpa, Cutting Through Spiritual Materialism
我們不僅要確知每一行動的細節，還要知道整體的情況。觀中含有對空間的覺知，亦即曉得精確的動作是在什麼氣氛中發生的。如果我們能看清自行動的每一細節，這種覺知也會造某種空間。對情況小規模的覺知也會帶來對情況大規模的覺知，從而產生全面的覺知–大觀（mahavipashyana）。所謂大觀，是覺知通盤模式，而不專注細節。我們開始出看自己的幻想模式，而不埋首其中去鑽研。我們發現我們無須跟自己的投影鬥爭，發現那座把我們和我們的投影分開之牆是我們自己製造出來的。能見「我」無實性的是般若（prajna）或智慧。得見般若，身心自安，因為我們知道自己無須再維持「我」的存在了。我們敞開得起、布施得起。能如是看出另一種跟自身投影相處之道，會令我們非常歡喜–此即初地菩薩的境界。我們進入了菩薩道、大乘道、敞開之道，具有熱情的敞開之道。
– 丘揚創巴仁波切，《突破修道上的唯物》（繆樹廉譯）