The Apramāṇa Cognition of Manas

Non-valid cognition (non-pramāṇa) is cognition that does not accord with reality, and this reality itself exists at different levels. The ultimate reality is the true nature of the Dharmadhātu, wherein all dharmas are the nature of the Tathāgatagarbha. The factual truth within conventional reality is the external appearance of the six dusts (objects of the senses), called the essential realm (vastu-lakṣaṇa), which is jointly manifested through the cooperative activity of all Tathāgatagarbhas, constituting the first formation of appearances. Based on this essential realm, individual Tathāgatagarbhas then separately transmit and manifest the objective realm (svalakṣaṇa), forming appearances within the supramundane faculty (indriya) located in the back of the brain; this is the second formation of appearances.

In reality, this second appearance differs somewhat from the first-formed appearance, though they are largely similar. This is because the transmission must pass through various medium particles (intermediary substances). During this transmission, the four elemental particles are obstructed by the medium particles. After passing through the medium particles, the quantity and structure of the four elemental particles undergo changes. The longer the transmission process and the denser the medium particles, the greater the alteration the four elemental particles undergo,

resulting in a more significant difference between the matter and its original state. Consequently, distant objects appear less clear to our eyes, feeling comparatively blurred.

This second-formed appearance can also be called factual truth, but it is relative truth and reality. The five sense consciousnesses and the sixth consciousness (mano-vijñāna) cognize this type of appearance. If they can cognize it clearly, aligning with the second-formed appearance, it is still direct perception (pratyakṣa-pramāṇa). If the cognition of the second-formed appearance is erroneous or distorted, that is non-valid cognition (non-pramāṇa). If it is necessary to compare it with other reference objects to cognize it clearly, it is called inferential cognition (anumāna-pramāṇa).

However, the seventh consciousness (manas) regards all these appearances as belonging to itself, takes them as real, and gives rise to attachment. This is even more non-valid cognition. Regarding all dharmas as "I" and "mine" constitutes a state of non-valid cognition, lacking wisdom. It is necessary to realize through contemplative practice (vipaśyanā) that these dharmas are not real, not "I" or "mine," that they are all manifested by the Tathāgatagarbha, are all devoid of self (anātman), and are all arising-ceasing, illusory, and false. Only then can the non-valid cognition of the manas be eradicated, great wisdom be attained, liberation from entanglement in these dharmas be achieved, and thus great liberation (mokṣa) be realized!

Now, some people insist that merely eradicating the self-view (satkāya-dṛṣṭi) within the sixth consciousness (mano-vijñāna) is sufficient, that merely enabling the sixth consciousness to realize the mind and see the nature (enlightenment) is sufficient, or that merely enabling the sixth consciousness to attain the wisdom of liberation is sufficient. How could this be sufficient? Clearly, it is the ignorance (avidyā) of the manas that evolves all worldly dharmas and then binds the manas, preventing liberation from the cycle of birth and death (saṃsāra). What use is there in 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?