Examples of using Valid cognition in English and their translations into German
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All valid cognitions apprehend their involved objects.
Let us now restrict our analysis to the valid cognition of humans.
The two types of valid cognition may even occur simultaneously.
Only Prasangika Madhyamaka omits the criterion that valid cognition needs to be fresh.
But then the question is,"Is that a valid cognition of it," which means that's existent, that's actually what's happening?
For Gelug, non-determining cognition of what appears is never a valid cognition.
But they are never cognized by valid cognition, therefore how can they exist at all?
They're all true, they're all valid; they're all valid cognitions.
The point is that there are valid cognitions to know conventionally what things are.
Valid cognition is a non-fallacious(mi-bslu-ba) cognition of an involved object of a cognition. .
In the case of the first-bhumiarya bodhisattvas, this quality of mind depends on their valid cognition also of.
Does not contradict valid cognition of it that follows an established convention tha-snyad.
Since Prasangika does not accept even the conventional existence of such defining characteristics,inferential cognition employing them is valid cognition merely for such opponents.
Other valid cognitions refer to valid cognitions scrutinizing either deepest or superficial truth.
In general, Prasangika defines the two truths in the same way asdoes Chittamatra. Deepest truths are those phenomena that are findable by a valid cognition scrutinizing what is ultimate mthar-thug.
A valid cognition can only apprehend its object explicitly, namely by producing an appearance aspect of the object.
What something appears to be- the sight of a hand- may be either accurate(tshul-bcas) or inaccurate(tshul-min),depending on whether or not it can be corroborated by further valid cognition of what things conventionally are.
The nonanalytical stopping of valid cognition of"yoghurt in the refrigerator at noon today, which is presently happening," is also an invalid phenomenon.
Actual cognition refers to manifest(mngon-gyur-ba) cognition, either nonconceptual or conceptual, and,when the manifest cognition is a valid cognition, either with explicit or implicit apprehension.
Gelug uniquely asserts that a valid cognition may apprehend its involved object either explicitly(dngos-su rtogs-pa) or implicitly shugs-la rtogs-pa.
Consider the case of conceptual total absorption on the voidness of the existence of a form of a physical phenomenon, for instance a hand,as an external object that derives from a different natal source than the valid cognition cognizing that form.
Before Buddhas have valid cognition of"yoghurt on the table at noon today, which is presently happening," not only is"yoghurt in the refrigerator at noon today, which is presently happening," an invalid phenomenon;
What establishes its existence as a baby is that the mental label and designation"baby" applied to a valid basis for labeling one actuallyrefer to something that does not contradict convention or valid cognition.
Therefore, Prasangika asserts that only valid cognition apprehends its object-valid straightforward cognition(mngon-sum tshad-ma) and valid inferential cognition.
Subsequent cognition(bcad-shes), whether of a valid bare cognition or a valid inferential cognition, apprehends it object,but is not a valid cognition because it is not fresh.
This means that when valid cognition scrutinizes the superficial truth of something, it finds, on the side of the scrutinized phenomena, the referent"thing"(btags-don) corresponding to the name or label for the phenomenon.
The voidness of the existence of a form of a physical phenomenon as an externalobject that derives from a different natal source than the valid cognition cognizing that form is the coarse lack of an impossible soul of all phenomena the coarse voidness of all phenomena-"coarse voidness," for short.
Valid cognition of a"karmic cause, which is no longer happening" at the time of the"karmic tendency for the result of that karmic cause" is similar to valid cognition of the"result of the karmic tendency, which is not yet happening" also at that time.
While explicitly apprehending the hand's voidness ofexistence deriving from a different natal source than the valid cognition of itself, the total absorption may implicitly apprehend the hand's existence as deriving from the same natal source as the valid cognition of itself.
Although an existent nonstatic affirmation phenomenon, such as a pot of yoghurt, does not have a wave-particle dual nature, the Buddhist analytical framework of valid andinvalid phenomena describes the same scenario regarding valid cognition of the spatial location of a pot of yoghurt as is the case with valid cognition of a photon.