The following type of cognition is called “mental cognition.” This cognition is not the brain; the brain is merely a tool. Let’s look at the explanation below.
Mental Cognition: This term refers to the Buddhist concept of Mind-Only, distinct from philosophical idealism. While both use the term “mind,” they carry different meanings. Yet, without getting too technical, Mind-Only can be loosely compared to idealism. According to Mind-Only, cognition is simply the self-knowing of mind, meaning cognition and the external environment are inherently one. The faculty that perceives is known as the “perceiving aspect,” while the phenomena perceived are termed the “appearing aspect.” Consequently, the mind is capable of perceiving the external world. The core of cognition is the “self-knowing aspect,” as consciousness inherently has the ability to recognize and affirm itself. Where there is discrimination, consciousness arises; where discrimination cesses, wisdom arises. This wisdom is the mental faculty that comprehends not only the external but also its own nature. This doctrine offers a comprehensive explanation of all human cognitive processes and insightfully deciphers the cognition of various systems and their ultimate nature.
According to Western philosophy, reality is framed as either materialistic or idealistic. This dichotomy offers a rather limited understanding of the mind. The concept of “mind” in idealism diverges significantly from the Mind-Only doctrine of Buddhism. In idealism, the mind is associated with personal feelings, the myriad thoughts of consciousness, or a form of objective idealism epitomized by entities like God. It does not encompass the concept of Alayavijnana. Without the profound experience of deep samadhi, such intricate philosophical contemplation does not emerge.
Thus, the Mind-Only doctrine in Buddhism should not be conflated with the idealism of Western philosophy, as the term “mind” carries distinct meanings in each. While superficially, Mind-Only may seem analogous to idealism, it’s important to recognize that their underlying principles are indeed different.
Excerpted from: Cognition and Expression Part Two
