This type of cognition varies according to different views and the understanding and practice of these views. For instance, the view of emptiness can lead to a variety of experiences of emptiness. Although mistakes often occur, if you know it is a mistake, then it is no longer a mistake. For instance, practicing the concept of ‘mere emptiness’—you are aware that ‘mere emptiness’ is flawed, but using it to counter certain attachments is completely acceptable. Knowing that this ‘mere emptiness’ is not enlightenment and consistently applying it is also beneficial; in this way, it is no longer a mistake.
What, then, does ‘mistake’ mean? It is just ‘mere emptiness,’ but if you regard it as enlightenment, that is a mistake. A mistake is not something that exists externally as an entity called ‘mistake’; rather, it is when something appears, and you misjudge it—that is a mistake. These concepts are crucial to grasp. It is not like saying, “I have fallen into a pitfall in my practice.” If you know it is a pitfall, then how could you fall into it? Some fellow practitioners ask, “Is this enlightenment?” I often respond, “You are certainly not enlightened.” Enlightenment is a form of wisdom that brings deep self-awareness of one’s enlightened state. If you still doubt yourself, it indicates that you are not enlightened yet. There are people who think they have achieved enlightenment, but in fact, they have not; this is the real mistake.
Correct views and practices are fundamental in determining the accuracy of cognition and cognitive conclusions, underscoring the importance of study, contemplation, and meditative practice.
In essence, when meditation reaches a profound depth and views and insights are deeply integrated with it, their correctness becomes critical. At this juncture, ensuring the accuracy of your views and practices is paramount. This illustrates why study, contemplation, and meditative practice, as well as guidance from a teacher, are vital to avoid self-righteousness.
Claiming, “I won’t be self-righteous!” is ironically a form of self-righteousness, from which no one is exempt. Typically, it is through the trials of life, meditation, and practice that one gradually awakens and matures. Ultimately, however, breakthrough is inevitable.
With firm resolve and dedication to practice, truthfully, all Buddhas, Bodhisattvas, and even ghosts will offer their support. A determined person, aspiring to become a Buddha for the benefit of all sentient beings, must harbor this intention sincerely, not merely as lip service. While you may fool those around you, ghosts, who often possess mind-reading abilities, cannot be deceived. A person scorned by ghosts is bound to face misfortune. Indeed, one may enjoy a period of impunity through substantial merit, but once depleted, a reckoning awaits. As the adage goes, “Heaven will destroy those it first makes mad.” This is the fifth type of cognition.
Excerpted from: Cognition and Expression Part Two
