Among all the diverse forms and contents of cognition, the pinnacle is the ultimate cognition in unity. Currently, science almost does not acknowledge it.
Science extends its gaze, telescope in hand, reaching for the stars; and when the view from Earth is not enough, it sends spaceships to explore the cosmos—an endless pursuit. This relentless pursuit of discovery, while noble, often bears little relevance to the transient nature of our individual lives. We are but temporary residents of this universe, living a mere century or so, and by the time a spaceship reaches the constellation of Sagittarius, many generations, including our grandchildren, will have turned to dust.
Discrimination is an endless cycle. How then can it be halted? It ceases only when the cognizer and the cognized are in absolute unity, marking the pinnacle of human cognition. Yet, this concept finds little acceptance in Western science or philosophy. It is in Eastern thought alone where this perspective is embraced, with Buddhism being the sole spiritual tradition capable of actualizing this supreme and ultimate form of cognition.
Among religions, several traditions, including Buddhism, Taoism, and Hinduism, hold the unity of the cognizer and the cognized as the ultimate view. Modern scientific cognition has not yet touched on this issue, but among all religious cognitions, only Buddhism can truly achieve the unity of cognition and its object. This is attributed to Buddhism’s distinctive view of "Prajna" and "Shunyata," or "wisdom" and "emptiness." Such a state of cognition is termed "ultimate cognition," representing the apex of cognitive realization.
Indeed, other Eastern religions such as Taoism and Hinduism also explore the concept of emptiness, yet the accuracy of their interpretations is debatable. Hinduism, for instance, embraces a practice of emptiness, contemplating the notion that all is void and residing in this realization, which leads to a detachment from the external world. This detachment bears a resemblance to the state of an Arhat, yet it fundamentally diverges from the Buddhist practice of emptiness. Why is this? Arhats advocate the principle of ‘anatta’ or ‘non-self,’ asserting that cognition is devoid of self, and that neither self nor the five aggregates are present in true cognition.
Hinduism does not engage with the concept of ‘non-self’ as Buddhism does. Instead, it posits that all is empty, a view that can lead to a state of nothingness. This perspective does not dismantle the ego, and therefore, it falls short of what Buddhism considers true liberation. Practitioners of this belief often exhibit profound indifference to their surroundings, and their behaviors can appear quite peculiar. For instance, some Hindu ascetics are known to hold their hands aloft indefinitely, a gesture symbolizing their complete renunciation of worldly phenomena.
Hindu ascetics engage in numerous austere practices in pursuit of a sense of emptiness. This process involves the mind actively adopting a particular viewpoint to induce a mental state, which subsequently becomes expressed physically. This approach to emptiness, while recognized within Hinduism, is considered flawed from a Buddhist perspective. The question then arises: What is “emptiness” in its truest form? How does one achieve the profound union of the cognizer and the cognized? This deep cognitive inquiry can only be addressed through the wisdom of Buddhism, known as “Prajna.” It is this understanding that underpins the assertion that “there is nothing comparable to the Buddha in heaven and earth.”
Modern scientific cognition has yet to grapple with this concept, remaining engrossed in dissecting the material world into ever-smaller components, broadening and deepening the scope of the study of the external environment, and complexifying logic. When human intellect reaches its limits, it turns to artificial intelligence, perpetuating an endless cycle of exploration.
Among all religious forms of cognition, it is only Buddhism that can truly achieve the unity of “cognition” and “the object of cognition.” Why is this the case? The answer lies in Buddhism’s distinctive perspectives on “Prajna” and “Shunyata.” This level of understanding is referred to as “ultimate cognition,” which represents the zenith of cognitive achievement. The day we realize that our capacity to perceive and that which is perceived are in absolute unity, we will fully comprehend the essence of our own cognition. It is both emptiness and luminosity, and it is at the convergence of these two that cognition attains its ultimate state.
While the strength of cognition may not be perfect, its quality has attained its highest point, for this is the essence of cognition. By perpetually broadening our cognitive horizons, we approach omniscience. Grasping the essense of cognition unveils pristine understanding that sees all things in their true state. Such wisdom, at its summit, is the pristine awareness that discerns all. To know everything is to be omniscient.
Excerpted from: Cognition and Expression Part Two
