Eliminating the self-view (ātma-dṛṣṭi) and self-grasping of the manas does not require direct realization of the manas's functioning

To contemplate with direct perception the mental activities, functioning, and mental factors (caittas) of the manas, one must cultivate to the degree that both the mind consciousness and the manas have transformed consciousness into wisdom—that is, at minimum the level of a bodhisattva who has attained the first bhūmi. For the mind consciousness and the manas to transform consciousness into wisdom: first, one must eliminate the self-view (ātma-dṛṣṭi), eliminate the manifest activity of afflictions, possess meditative concentration of the first dhyāna or above, and become a noble one of the third fruit or higher; second, one must awaken to the true mind and realize the self-nature of the true mind, possess profound prajñā wisdom, and possess the specific-characteristic wisdom (viśeṣa-lakṣaṇa-jñāna) of a Mahāyāna bodhisattva; third, one must pass through the third gate of Chan and realize nirvāṇa with remainder (sopadhiśeṣa-nirvāṇa); fourth, one must possess the seed-wisdom (bīja-jñāna) of Yogācāra. In general, one must possess meditative concentration of the first dhyāna or above, together with the profound wisdom of liberation of both the greater and lesser vehicles.

All these contemplative practices (vipaśyanā-caryā) use the mind consciousness to contemplate the manas, whereas the elimination of self-view requires both the manas and the mind consciousness to eliminate self-view. As long as one can contemplate and realize that the manas is also a dharma that perishes and cannot long endure, one can eliminate self-view; there is no need to directly perceive such especially deep and subtle dharmas as the mental activities and functioning of the manas. Likewise, to eliminate the innate self-grasping (sahaja-ātma-grāha) of the manas, one only needs to make the manas realize that the five aggregates (pañcaskandha) and the eighteen realms (aṣṭādaśa-dhātu) are all neither self nor belonging to self, and to progressively eliminate afflictions within the concentration of the first dhyāna. The conceit of self and self-grasping of the manas will all be eliminated, thereby becoming an arhat of the fourth fruit, a great arhat, without needing to directly perceive the functioning and mental activities of the manas.