Cognition

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.

Milarepa introduces a young man to mahamudra meditation to search for his mind.

A presentation of the Karma Kagyu explanation of how the mind works according to sutra.

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.

It is useful to not look at the mind as a “thing” but as mental activity, occurring moment to moment and which ​​can be non-conceptual or conceptual.

All Indian Buddhist tenet systems, except Vaibhashika, agree that the validly knowable “me” is not a self-sufficiently knowable phenomenon, it is imputedly knowable.

What does it mean to understand something, as opposed to knowing it or simply apprehending it?

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.

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.