In ultimate cognition, it is believed that recognizing one’s own essence is ultimate, and this essence is inherently empty. Therefore, in ultimate cognition, external causes and conditions are unnecessary; self-awareness alone is sufficient. This is perfect.
This is the ultimate essence as described in the Mind-Only doctrine: The essence of consciousness is inherently empty. It simply needs to turn inward and recognize itself; no further assistance is required. Do we need radio telescopes? Particle accelerators? Mathematics? In truth, when one truly recognizes one’s own mind, not even meditative practice is necessary, and dwelling on any particular meditative state with awareness is considered erroneous. In Chan Buddhism, this is referred to as “Missing the essence when drifting in things that appear in the meditative state.”
The phrase ‘Seeing the five aggregates as empty’ would have its flaws if scrutinized, but ultimately, it is correct. When the five aggregates are seen as completely empty, taken to the extreme, even the act of ‘seeing’ dissolves, and pure awareness remains. At that point, no causes or conditions are required; self-awareness is all that is needed. This perspective views everything as a manifestation of the mind, allowing us to discover both the ultimate essence and the ultimate truth. In contrast, conventional brain cognition cannot uncover the ultimate truth; this is the key point.
In everyday life, relying solely on the five senses or instruments to understand physical reality means one can never be absolutely right or wrong; it is merely a perpetual oscillation and accumulation between the two. What does this mean? For instance, our current understanding of brain cognition, though in reality it is mental cognition, is perceived through the lens of materialism. In other words, the five senses are deemed the foundation of cognition. If you claim to possess supernatural powers, materialism would label you insane or superstitious.
Materialistic cognition is considered fundamental, and cognition is simply the result of the brain’s functions. In daily life, a materialistic approach to cognition often leads to ambiguous situations; for instance, not understanding the thoughts of others can lead to deception. However, an Arhat possesses insight into the thoughts of others.You might not even know how cars function, among many other things. Consequently, you delve into study and research, which may result in a multitude of confusions. Guided by a materialistic perspective, cognition in our ordinary and mundane existence becomes problematic, driving you to study relentlessly, yet you might still end up being misled. After dedicating so much effort, if the industry you aim to join vanishes, wouldn’t that be considered foolish?
Materialistic cognition is fraught with problems in daily life, and with a materialistic approach, reaching ultimate cognition is unattainable. If you believe this type of brain cognition is accurate, then your life is destined for tragedy. There will be many more cognitive tragedies to come; this is merely the beginning. Hence, materialism is a deeply pessimistic cognitive philosophy.
Why discuss mental cognition? When we recognize reality, there is no true or false; it is all an illusion, so we do not concern ourselves with veracity. The phrase ‘all phenomena arise from the mind’ implies that we should not be preoccupied with it. Even if something is non-valid, let it be non-valid. When we engage in recognition, we need not trouble ourselves with its validity. Even if it is not non-valid but valid, it is still non-valid. Why? Because it is a mental discrimination. Remember, whether discrimination is non-valid or valid, we need not run after it; all we need to do is to let go and allow it to be.
Turning back to find the ultimate essence, since cognition itself is the ultimate essence, we can return to self-awareness. Therefore, in both reality and the ultimate, this cognitive philosophy is a joyful one. We can discover the ultimate. We can gradually relinquish our strong attachment to the rights and wrongs of the external world. This is a comparison of two cognitions. In essence, the current so-called materialistic way of cognition, which relies on the brain, has no future; that is the point.
Excerpted from: Cognition and Expression Part Two
