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Examples
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Accurate understanding of reality, corroborated by valid inferential cognition (rjes-dpag tshad-ma) and valid straightforward cognition (mngon-sum tshad-ma), supports these truths and both dislodges and abolishes the confused belief that negative qualities are our true natures.
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They may be validly cognized conceptually during that interval by ordinary beings through valid inferential cognition (rjes-dpag tshad-ma), based on valid nonconceptual straightforward cognition of the “present-happening of milk in the pot” and a line of reasoning such as “when all the conditions are complete, milk functions as the cause giving rise to yoghurt.”
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They may be validly cognized during that interval by nonconceptual straightforward cognition (mngon-sum tshad-ma).
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An invalid existent phenomenon is one that could not possibly be an object of valid cognition (tshad-ma) now, but could be validly cognized at another time.
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Obvious phenomena (mngon-gyur) are those that can be cognized by valid nonconceptual straightforward cognition (mngon-sum tshad-ma).
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Unlike the other Buddhist tenet systems, Prasangika does not assert that what we have been translating as “valid bare cognition” (mngon-sum tshad-ma) is always nonconceptual.
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This is valid inferential cognition (rjes-dpag tshad-ma).
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An involved object is obvious (mngon-gyur-ba) if it can be cognized by valid sensory nonconceptual cognition (dbang-mngon tshad-ma).
Fine Analysis of Objects of Cognition: Gelug Presentation 2006
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However, it asserts valid bare cognition (mngon-sum tshad-ma) in the same way as do Sautrantika, Chittamatra, and Yogachara Svatantrika – namely, it asserts that it is always nonconceptual.
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In other words, in explicitly apprehending an involved object, a valid cognition (tshad-ma) takes on or assumes a fully transparent mental aspect (rnam-pa) that resembles that object, somewhat like a mental hologram.
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