How do we know what is true?
Valid cognition or pramana is a whole branch of study in traditional Buddhist training. Broadly speaking, there are two types of valid cognition: inferential and direct perception.
Inferential valid cognition is based on reason and logic. We can come to an authentic understanding of phenomena through reason and logic. You can study a system like the human body, understand how it works, all of its parts and pieces, and develop a lot of confidence in that understanding based on examination and analysis.
Direct perception (DP) is presented as four categories, but for our purposes understanding two is sufficient: sensory direct perception and yogic direct perception. Sensory DP is valid cognition based on one's sensory experience. You can learn about the differences between cabernet and pinot noir by reading and studying (inferential valid cognition), but this understanding is quite inferior to actually tasting the wine and discovering the differences based on your own experience. Notice however, that sensory and inferential valid cognition can actually serve to deepen and refine your understanding by mutually supporting each other.
Yogic DP is a non-conceptual valid cognition that directly perceives the true nature of phenomena. This type of valid cognition is reserved for practitioners in a deep meditative state that is free from conceptual elaboration or emotional turbulence. This awareness has a lucid clarity and is completely calm. It is with this lucid awareness that we can explore the inner landscape of the mind or the play of dependent origination. Because such a mind is free from limiting perceptions or biased reference points, it is considered the highest form of valid cognition.
As a practitioner traveling on the path of meditation, it is important to understand the significance of these two forms of valid cognition. Logic and reasoning have their place in your practice, as Ju Mipham describes "giving rise to the approximate ultimate." But this is not to be confused for the actual ultimate reality, which is solely the domain of yogic direct perception.
Clarify your practice. Let your practice clarify you.
Showing posts with label valid cognition. Show all posts
Showing posts with label valid cognition. Show all posts
Monday, November 11, 2019
Tuesday, December 5, 2017
Reading is not enough.
How do you know something?
When it comes to the practice of vipasyana, how we come to know something is important. Over the past two thousand years Buddhist traditions have developed a rather extensive system of reason and logic. One of the subjects that was developed by Dignaga and Dharmakirti was the system of pramana, or valid cognition. How do we go about correctly knowing something?
Broadly speaking there are two types of valid cognition, inferential and direct. Inferential valid cognition is made using reason, logic and analysis to come to know something. We can study, read various works on the subject at hand, and debate others until we come to a correct understanding.
Direct valid cognition is a direct experience that is free from concepts. Direct valid cognition is seeing something directly, having your own experience. You can study the great stupa at Boudhanath, its layout and history, the various materials and methods used for its construction; but that is a very different experience than actually being at the great stupa, seeing it firsthand, feeling the energy of the environment and the various sounds, smells and interactions taking place. Direct valid cognition is a first-hand experience that is free from conceptual imputations or bias.
In the practice of insight, we are relying on direct valid cognition. The time to use inferential valid cognition is before the meditation session. Inferential valid cognition enriches and prepares us, but it is not a replacement for the actual experience. We should study interdependence and emptiness, we should be familiar with the different presentations of mind and how it manifests, and we should be familiar with how to recognize the nature of mind. We should read, a lot. But reading is not enough. At the time of practicing vipasyana, we need to set aside our ideas and concepts and focus on our actual experience.
Vipasyana is the practice of have a direct valid cognition of the nature of the mind and the nature of reality. This is our chance to see things as they are, don't waste your time and energy on going back to ideas and concepts. Look directly. What do you see?
When it comes to the practice of vipasyana, how we come to know something is important. Over the past two thousand years Buddhist traditions have developed a rather extensive system of reason and logic. One of the subjects that was developed by Dignaga and Dharmakirti was the system of pramana, or valid cognition. How do we go about correctly knowing something?
Broadly speaking there are two types of valid cognition, inferential and direct. Inferential valid cognition is made using reason, logic and analysis to come to know something. We can study, read various works on the subject at hand, and debate others until we come to a correct understanding.
Direct valid cognition is a direct experience that is free from concepts. Direct valid cognition is seeing something directly, having your own experience. You can study the great stupa at Boudhanath, its layout and history, the various materials and methods used for its construction; but that is a very different experience than actually being at the great stupa, seeing it firsthand, feeling the energy of the environment and the various sounds, smells and interactions taking place. Direct valid cognition is a first-hand experience that is free from conceptual imputations or bias.
In the practice of insight, we are relying on direct valid cognition. The time to use inferential valid cognition is before the meditation session. Inferential valid cognition enriches and prepares us, but it is not a replacement for the actual experience. We should study interdependence and emptiness, we should be familiar with the different presentations of mind and how it manifests, and we should be familiar with how to recognize the nature of mind. We should read, a lot. But reading is not enough. At the time of practicing vipasyana, we need to set aside our ideas and concepts and focus on our actual experience.
Vipasyana is the practice of have a direct valid cognition of the nature of the mind and the nature of reality. This is our chance to see things as they are, don't waste your time and energy on going back to ideas and concepts. Look directly. What do you see?
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