The Apramāṇa Cognition of Manas

Non-valid cognition (non-pramāṇa) is a form of cognition that does not correspond to reality, and this reality exists at different levels. The true reality is the actual state of the Dharma realm, where all dharmas are the nature of the Tathāgatagarbha. The factual truth within conventional dharmas refers to the external appearances of the six dusts (objects of sense), known as the essential realm, which is jointly manifested through the cooperation of all Tathāgatagarbhas, forming the first manifestation. Based on this essential realm, an individual Tathāgatagarbha then independently transmits and manifests the objective realm (svabhāvika-ālambana), which takes form within the supramundane faculty at the back of the brain, constituting the second manifestation.

In reality, this second manifestation differs somewhat from the first, though they are largely similar. This is because the transmission must pass through various particles; during this process, the four great elements (earth, water, fire, wind) are obstructed by the particles. After passing through the particles, the quantity and structure of the four elements undergo changes. The longer the transmission path and the denser the particles, the more significant the alterations to the four elements become, resulting in greater divergence of matter from its original state. Consequently, distant objects appear less clear to our eyes, seeming relatively blurred.

Such a second manifestation can also be termed factual truth, but it is relative reality and truth. The five sense consciousnesses and the sixth consciousness (mano-vijñāna) discern these appearances. If they can be clearly discerned, aligning with the second manifestation, this constitutes direct perception (pratyakṣa). If the second manifestation is erroneously or distortedly discerned, that is non-valid cognition. If comparison with other reference points is necessary for clear discernment, it is termed inferential cognition (anumāna).

However, the seventh consciousness (manas) regards all these appearances as its own possessions, treats them as real, and gives rise to attachment. This is an even more profound form of non-valid cognition. Regarding all dharmas as "I" and "mine" constitutes the realm of non-valid cognition, lacking wisdom. It requires contemplative practice (vipaśyanā) to realize that these dharmas are not real, not "I" or "mine," that they are all manifested by the Tathāgatagarbha, devoid of self, and are merely arising-ceasing, illusory, and false. Only then can the non-valid cognition of the manas be eradicated, great wisdom be attained, freedom from entanglement by these dharmas be achieved, and thus great liberation be realized!

Yet some people insist that merely eliminating the self-view of the sixth consciousness is sufficient, that enabling the sixth consciousness to realize the mind and see its nature is enough, or that granting the sixth consciousness the wisdom of liberation suffices. How could this possibly be acceptable? It is precisely the ignorance of the manas that evolves all worldly dharmas and then binds the manas within the cycle of birth and death without release. What use is merely eliminating the ignorance of the sixth consciousness? The manas is the root of birth and death. If the root is not dug out, what use is pruning the branches and leaves of the sixth consciousness?