Ways of Knowing

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.

Indecisive wavering is a mental factor in conceptual cognition that vacillates between two conclusions concerning its object.

Presumptive cognition is an invalid cognition that conceptually takes its object correctly and freshly but presumes it to be true either for no reason, a wrong one, or even a right one but without understanding why it is correct.

These three types of comprehensible phenomena include all existent phenomena – all phenomena that can be validly known.

With non-determining cognition, the involved object of the cognition appears clearly and accurately, but without a decisive determination of it.

A summary of the main assertions unique to the Gelug tradition, concerning cognition theory, the Indian Buddhist tenet systems, karma, the three times, and many more.

Distorted cognition is a way of knowing that takes its own object in an inverted manner.

This eighteenth century text concerns the mind and the ways in which it knows things, and is written from the point of view of the Gelug interpretation of the True Aspectarian branch of the Sautrantika tenet system of Indian Buddhism.

Existent phenomena are defined as what is validly knowable. In the Sautrantika system, existent phenomena are divided into nonstatic objective entities and static metaphysical ones.

Apprehension is an accurate, decisive cognition of its own object. Of the seven ways of knowing, bare cognition, inferential cognition and subsequent cognition are apprehensions.