Perception from Physical Eye and Perception from Wisdom Eye
This question is very important. I will explain it in detail.
The nature of perceptual recognition
We humans only know perceptual recognition. We take what we see with our eyes, hear with our ears, and touch with our hands as being a "person" or a "being," and we become attached to them. Although the eye sees and the mind knows, if an insight into Anatta (non-self) has not yet arisen within that knowing, then it remains merely perceptual recognition.
Perceptual recognition is a state where we cannot see the faults of mind and matter because of the deception of ignorance (avijjā), craving (taṇhā), and attachment (upādāna). Although there are men and women on the outside, in reality, we fail to understand that only form and light have entered our eyes. We take the momentary appearance of pleasant feeling (sukha vedanā) as a "person" or a "being," and become fondly attached to it. It is like being infatuated with the tiny bit of flavor clinging to a bone, while being greatly impressed by the bone itself.
Even animals can know through perceptual recognition. They too are wandering through Samsara with craving arising from mind-matter and feeling. Therefore, I want to urge you: do not stop at the level of mere perceptual recognition.
The meaning of insight-based recognition
Insight-based recognition is completely different. Insight (Ñāṇa) means to penetrate. Once you see through it with penetration, you know everything in its diverse aspects. Seeing after the penetration is Wisdom (Paññā); the act of penetrating itself is Insight (Ñāṇa).
Insight-based recognition is the insight that contemplates the Truth of Suffering (Dukkha Sacca) and the Truth of the Origin of Suffering (Samudaya Sacca). No matter how much we say that mind and matter are "not good," in our hearts, we are just saying the words while still finding them "good." This is because we have not yet grasped it with insight. We can reflect on the bodily suffering (Kāyika Dukkha)—how, because of the existence of this mind and matter, we go from one life to the next, aging, getting sick, and dying, constantly having to feed and care for this physical body.
Opening the cover of ignorance (Avijjā)
To develop insight-based recognition, one must be aware of the preceding mind and the succeeding mind. By having mindfulness (Sati) in the succeeding mind as soon as it knows the mind-matter of the preceding mind, ignorance (Avijjā) is abandoned. Once ignorance is abandoned, craving (Taṇhā) is already ceased in the succeeding mind. Ignorance and craving are indeed the two root causes.
As soon as you know the preceding mind and the succeeding mind, you have realized the Four Noble Truths. The mind-matter that appeared in the preceding mind is Dukkha Sacca (The Truth of Suffering); the succeeding mind knowing that is Magga Sacca (The Truth of the Path); the cessation of craving is Samudaya Sacca (The Truth of the Origin); and because craving ceases, not obtaining future lives or future bodies is Nirodha Sacca (The Truth of Cessation). Therefore, through the preceding and succeeding mind, the Four Noble Truths are completed.
After the Four Noble Truths, Anatta (Non-Self) remains. To know who owns those mind-matter phenomena or who owns that mindfulness: when light is obscured, darkness takes its place. Do not ask where this darkness comes from or who owns it; it is very obvious. It is simply nature, simply Anatta.
Opening the cover of ignorance (Avijjā)
Practicing Dhamma (meditation) means opening the cover of ignorance (Avijjā). Ignorance hides the truth and reveals the false. Because of ignorance, one does not even know how it exists within oneself. Ignorance means not knowing that what arises in the mind-base (Dhammārammaṇa) is actually arising in the mind-base. One does not know the truth. What is it that we know? We know the false.
If you know that it arises in the mind-base (Dhammārammaṇa) like this, don't you eliminate ignorance? – It is eliminated. You know it as it truly is. Practicing Dhamma means practicing to know the truth as it is. In reality, the practice involves transitioning from the truth of the conventional realm to the truth of the ultimate realm. It becomes more advanced. It is practicing from the truth of the ultimate realm to the truth of the realm of the Noble Truths.
Happiness from Feeling and Happiness from Wisdom
In this world, there is happiness that is dependent and happiness that is independent, as well as happiness of feeling (Vedanā) and happiness of insight (Ñāṇa). We only know the happiness of feeling. We do not know the happiness of insight, which is the ability to let go of feeling.
As for insight-based happiness, it is liberated from clinging. Happiness of feeling is not yet liberated. When a pleasant feeling arises, there is the danger that craving will follow after it. While it is true that it is pleasant, the danger remains. It is not yet safe. It can cross over to the side of craving. Once insight arises, it no longer goes toward craving. It has become safe.
I used to think that happiness was only of one kind. Like the saying, "not having seen the ocean, one mistakes a creek for a river," because I had never encountered or experienced the happiness of insight, I was greatly impressed only by the happiness of feeling. Being "impressed" by it is exactly how craving follows after sensory objects. Because ignorance covers the object so that the truth cannot be known, craving and attachment follow, and one becomes impressed with the world.
The practical practice for the arising of insight
When practicing Dhamma, an insight must always be following along. When noting the in-breath and out-breath, do so. When establishing effort (Viriya), establish it. At times, apply wise reflection to the wandering thoughts. Do not live heedlessly. From behind, an insight must always be following along.
When you see "people" and "beings" out there, [think], "Ah... this is because ignorance, craving, and attachment are present." This is because [you realize], "Oh... the Buddha taught that what is seen is actually just mind and matter (Nama-Rupa)." Even knowing this [intellectually], one realizes that truly knowing the knowing is only possible when there is concentration (Samadhi).
Sometimes, we do not know that we are knowing. We think we know ourselves, but we don't. In actual practice, we do not realize that it is the succeeding minds that are knowing our own knowing. This is because we aren't firmly attached [to the object of meditation] or investigating carefully. We are in a state of confusion. That confusion itself is the presence of Moha (delusion) and Avijjā (ignorance).
Sometimes, we do not know that we are knowing. We think we know ourselves, but we don't. In actual practice, we do not realize that it is the succeeding minds that are knowing our own knowing. This is because we aren't firmly attached [to the object of meditation] or investigating carefully. We are in a state of confusion. That confusion itself is the presence of Moha (delusion) and Avijjā (ignorance).
Conclusion
Insight-based recognition is the recognition that truly understands the suffering of Samsara. That is why, even if you do not understand it now, you must fulfill your Paramis (perfections) to gain that understanding. Only when your Paramis are mature will you be able to attain this insight-based recognition. I want to leave you with this instruction: so that we may progress from perceptual knowing and consciousness knowing to penetrative knowing through wisdom, let us be continuously permeated with the power of repetition (Asevana-satti).
To move from perceptual recognition to insight-based recognition, one must penetrate through from the realm of conventional truth to the realm of ultimate reality, and from the realm of ultimate reality to the realm of the Four Noble Truths, step by step, only through insight. That is why what we desire is for insight to arise. We want insight to arise within ourselves.
Dr. Soe Lwin (Mandalay)