Cognition

Disturbing emotions occur not only in conceptual cognitions, which are always mental cognition, but also in non-conceptual sensory and mental cognition.

A true stopping of impure appearance-making occurs only with enlightenment.

The Indian Buddhist tenet systems present graded levels of understanding of how things exist like an illusion, which we can use in our daily lives.

The aggregate of karmic formations (Skt. samskaraskandha) contains two types of affecting variables.

Understanding the difference between the definitions of these three terms helps us to deconstruct conceptual thoughts that we have.

Cognitions have numerous cognitive objects and the various Indian Buddhist schools of tenets differ in their explanations of them for the various ways of knowing.

An outline of the main points of the relationships with objects in the context of the cognition theory found in the Sautrantika system according to the Gelug presentation.

An analysis of static phenomena, which are validly knowable and unaffected by causes and circumstances, and nonstatic phenomena, which are impermanent, changing from moment to moment.

To know how to cognize voidness, both conceptually and non-conceptually, and thus how to rid ourselves of the true causes of our true sufferings, we need to know the steps that each Indian Buddhist tenet system explains for the meditative process for realizing voidness.

The superficial and deepest truths of anything are those phenomena that the valid conceptual and non-conceptual cognitions, scrutinizing superficial truth on the one hand or deepest truth on the other, take as their involved objects and explicitly apprehend.