The Distinction Between Authentic and Inauthentic Eradication of Self-View

In the practice and realization of the Dharma, a distinction is similarly made between genuine and false practice and realization. The severance of self-view is divided into genuine and false severance, and the enlightenment of the mind is likewise distinguished between genuine and false enlightenment. Truth and falsehood permeate both secular life and Buddhist practice, making it difficult to distinguish between them. Anything false is superficial to consciousness, or can be said to be feigned, artificial. Anything genuine corresponds deeply to the manas (mind-root), is acknowledged by the manas, emanates from the depths of the heart, is heartfelt, uncontrived, trustworthy, honest, and without deceit.

If the severance of self-view is only at the level of consciousness, while the manas does not sever self-view, then the manas has not eliminated the three fetters. The mental formations of the manas still correspond to the three evil realms; the bonds remain unbroken, and thus there is no guarantee of avoiding rebirth in the three evil realms. This is because rebirth in the three evil realms is determined by karmic seeds and karmic force. The manas corresponds to karmic seeds and karmic force; it is the consciousness that connects the three lifetimes. If the manas has not severed the three fetters, the karmic seeds remain unchanged. At the end of life, due to the pull of karmic force, one will be reborn in the three evil realms. Observing the behavior of the manas in the bardo (intermediate state) reveals this: in the bardo, the manas fully corresponds to one’s afflictions and habitual tendencies and will inevitably follow the manifestation of these afflictions and tendencies to take rebirth.

The mind-consciousness is utterly powerless because it is non-autonomous and subject to cessation. After it ceases, it certainly cannot exert control. Therefore, cultivating only the consciousness is entirely useless. Merely severing self-view at the level of consciousness cannot resolve the issues of birth-and-death or avoiding the three evil realms. Even if, hypothetically, the consciousness could prevent descent into the three evil realms, at the moment of death, the consciousness extinguishes first, leaving only the manas and the Tathāgatagarbha. With no consciousness present, yet the manas and karmic force remain, and the fetters of the manas are unbroken, descent into the three evil realms is unavoidable. Consciousness cannot correspond to karmic seeds or karmic force; whether one goes to the three evil realms or not is entirely beyond the consciousness's control. It cannot even determine its own existence or non-existence—how could it possibly determine not to enter the three evil realms?