Is Manas Non-Valid Cognition? A Philosophical Inquiry into the Mental Faculty in Buddhist Epistemology

The definition of non-quantitative cognition (非量) must be examined. If erroneous views, erroneous interpretations, and erroneous attachments are defined as non-quantitative cognition, then the mental faculty (意根) is non-quantitative cognition, and simultaneously all six consciousnesses are non-quantitative cognition, because all possess erroneous views and erroneous interpretations. If imagination, fantasy, supposition, and the like are defined as non-quantitative cognition, then the mental faculty is not non-quantitative cognition; it is entirely direct perception (现量). If the mental faculty could possess non-quantitative cognition like the mental consciousness (意识), then learning Buddhism and cultivation would be much easier, living in the mundane world would be much easier, encountering the Buddha Dharma would readily lead to correct understanding, and there would be no need for arduous cultivation of concentration, Chan investigation, contemplation, or practice. Attaining Buddhahood would then not require three great asamkhyeya kalpas (三大阿僧祇劫). The reason it takes such a long time to cultivate and attain Buddhahood is precisely because the mental faculty lacks sufficient wisdom and requires prolonged tempering, presenting facts and reasoning.

If the definition of non-quantitative cognition is having erroneous views and erroneous interpretations regarding all dharmas, then the mental faculty is indeed non-quantitative cognition. Due to ignorance (无明), it erroneously views, erroneously interprets, and consequently erroneously attaches to all dharmas. Therefore, learning Buddhism and cultivation aims to eradicate the mental faculty's ignorance, correct all its erroneous views and erroneous interpretations. When ignorance is completely severed, everything becomes correct understanding, all erroneous attachments are severed, and sentient beings attain Buddhahood.

Correcting the mental faculty's erroneous interpretations relies on the mental consciousness's correct understanding. For the mental consciousness to achieve correct understanding, one must study the Buddhist sutras, deeply and correctly comprehend them, then engage in right contemplation (正思惟), tempering the mental faculty so that it aligns with the mental consciousness's correct understanding and engages in right discernment. This enables the mental faculty to possess correct understanding and right view, rectifying its previous erroneous knowledge, erroneous interpretations, and erroneous actions. Thus, the initial ignorance of the mental faculty that needs to be eradicated is the mental faculty's view of self (我见); only afterward can the mental faculty's attachment to self (我执) be completely severed.

The subsequent ignorance of the mental faculty that needs to be eradicated is making it recognize the eighth consciousness (第八识) as the master of the Dharma realm, rather than itself. Only afterward can the mental faculty's attachment to dharmas (法执) be completely severed. When attachment to dharmas is completely severed, sentient beings attain Buddhahood.

Therefore, from beginning to end, learning Buddhism involves cultivating the mental faculty. The purpose is to eradicate and completely eliminate the mental faculty's ignorance, fully returning to the inherent nature (自性), free from inversion. In this process, it is necessary to rely on the mental consciousness for guidance. Hence, the mental consciousness must first eradicate inverted views born of ignorance before it can guide the mental faculty onto the correct path towards liberation, ultimately achieving complete and great liberation. Consequently, cultivating the mental faculty is the correct practice. Merely cultivating the mental consciousness without discerning the master and servant is an inverted view; such practice is insufficient and cannot lead to liberation.