The self of the conscious mind is the false self.

The arising of solitary consciousness (mano-vijñāna-eka-citta) requires the eighth consciousness and the manas, requires the consciousness-seeds of the mind consciousness itself, and also requires the participation of the mental sense-objects (dharma-viṣaya). When solitary consciousness manifests, the conditions it requires are fewer than those required by consciousness accompanied by the five senses (pañca-sahagata-mano-vijñāna), and also fewer than those required for the arising of the five sense consciousnesses. Therefore, the solitary consciousness in the distracted state arises most easily—this shows that our minds are often in a state of distraction. For this reason, cultivating meditative concentration (samādhi) is not easy, and it is also difficult to concentrate when doing things; we always like to think of this and that, letting our thoughts run wild. Sometimes we do not even know what we ourselves are thinking about. All these instances of solitary consciousness are produced by the manas grasping at the myriad dharmas; the root lies right here in the manas. Therefore, only by subduing the manas and keeping it from grasping everywhere can our thoughts become unified, and only then can the mind consciousness attain meditative concentration.

Since the arising of the solitary mind consciousness also requires certain conditions, this mind consciousness is produced by causes and conditions, and is not self-existent. A dharma produced by causes and conditions is subject to arising and ceasing, impermanent; it is fundamentally not the self. A dharma that changes constantly is not permanent; it is suffering, and what is suffering is also not the self. The true self is not suffering; it is permanent, not subject to arising and ceasing, nor is it intermittent. He is not constrained by any conditions; He has always existed, without any phenomenon of arising and ceasing—that is the true self. Apart from this, everything is false, all illusory假 selves. Whatever must be constrained by various conditions is not real, and therefore is not the self. By frequently contemplating this principle, one can gradually transform one's thinking.