Cognition

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

Subsequent cognition is an invalid awareness that apprehends what has already been apprehended.

Grasping for truly established existence entails both projecting an appearance of such an impossible mode of existence and believing it corresponds to reality. Dormant grasping for it occurs when one or both aspects of grasping are not manifest.

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.

An overview of the Gelug presentation and some of its ramifications concerning the view of valid cognition.

An overview of objects that are not decisively cognized within the context of conceptual and nonconceptual cognition.

All apprehensions explicitly apprehend one or more involved objects. Not all, however, implicitly apprehend anything.

The various Tibetan Buddhist traditions differ as to the voidness non-conceptually cognized by each of the three types of practitioners – shravaka, pratyekabuddha and bodhisattva – when becoming an arya.

The subtlest level of mind, the clear light mind, naturally makes an appearance similar to that when non-conceptually cognizing voidness. Even when not cognizing voidness, it does that explicitly at the moment of death and, according to the Jetsunpa textbooks, subliminally...

All four noble truths are about what we do with our minds therefore most of the work that we do in the Dharma is basically with how our minds work.