mngon

They may be validly cognized during that interval by nonconceptual straightforward cognition (mngon-sum tshad-ma).

What Does a Buddha Know in Knowing the Past, Present, and Future? ��� Part One: Temporally Related Phenomena 2009

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.

6 Gelug Presentation of Tantra in General 2009

We only cognize the mental continuum of someone else, and the aggregate factors comprising it, when we have attained advanced awareness of the enumeration of minds (sems-kyi rnam-grangs-kyi mngon-shes).

What Does a Buddha Know in Knowing the Past, Present, and Future? ��� Part Four: Valid Cognition of the Past, Present, and Future 2009

Obvious phenomena (mngon-gyur) are those that can be cognized by valid nonconceptual straightforward cognition (mngon-sum tshad-ma).

Obvious, Obscure, and Extremely Obscure Phenomena 2007

Once developed, then unless we give up bodhichitta, unlabored bodhichitta remains manifest (mngon-gyur) continuously, except for during yogic nonconceptual cognition of voidness.

The Union of Method and Wisdom in Sutra and Tantra: Gelug and Non-Gelug Presentations 2006

Grasping for truly established existence does not occur manifestly (mngon-gyur), however, during nonconceptual cognition.

The Union of Method and Wisdom in Sutra and Tantra: Gelug and Non-Gelug Presentations 2006

Having renunciation, or both renunciation and bodhichitta, as our primary motivations in life means that we have them manifest (mngon-gyur-ba) all the time, even when asleep.

The Five Pathway Minds (Five Paths): Basic Presentation 2006

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

“Actual cognition” refers to manifest (mngon-gyur) cognition, whether with explicit apprehension (dngos-su rtogs-pa) or implicit apprehension (shugs-la rtogs-pa).

The Two Truths in Vaibhashika and Sautrantika 2006

Anthology of Special Topics of Knowledge (Chos mngon-pa kun-las btus-pa, Skt. Abhidharmasamuccaya), which not only Chittamatra and Svatantrika-Madhyamaka, but also

The Distinction between Self-sufficiently Knowable and Imputedly Knowable Phenomena 2006