Cognition

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

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.

A semblance of a bare cognition is an awareness that is deceptive with respect to its appearing object.

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...

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

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.

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 introduction to the system of ways of knowing (lorig), a major component of the Buddhist map of the mind. The text covers the various ways in which we cognize objects – valid, non-valid, conceptual, non-conceptual and so on.

Nonexistent phenomena can be objects of cognition, but not objects of valid cognition, only of distorted cognition.