The Non-Valid Cognition of the Manas

Non-valid cognition (非量) is cognition that does not accord with facts, and these facts also exist at different levels. The truly real fact is the true reality of the Dharma realm—all dharmas are of the nature of tathāgatagarbha. The factual truth within worldly dharmas is the outer representation of the six sense objects, called the essential object, which is manifested through the joint cooperation of all tathāgatagarbhas; this is the first formation of an image. Based on this essential object, the individual tathāgatagarbha then separately transmits and manifests the nature-object, forming an image in the supreme faculty at the back of the brain; this is the second formation of an image.

In fact, this image differs to a certain degree from the image formed in the first formation, though they are broadly the same. Because it must be transmitted through various mediums, during the transmission the four great element particles are obstructed by the mediums; after passing through the mediums, the number and structure of the four great element particles undergo changes. The longer the transmission process and the denser the mediums, the greater the changes that occur in the four great element particles, and the more the material differs from its original state. Therefore, distant objects appear less clear to our eyes and feel relatively blurry.

This second-formed image can also be called the factual truth, but it is real and true only in a relative sense. The five consciousnesses and the sixth consciousness discern precisely this kind of appearance; if one can discern it clearly, in accord with the second-formed image, this too is direct perception. If one discerns the second-formed image incorrectly or in a distorted way, that is non-valid cognition. If one can only discern it clearly by comparing it with other reference objects, that is called discernment by inference.

As for the seventh consciousness (manas), it takes all these images as its own possessions and grasps at them as being real—this is even more a case of non-valid cognition. Taking all dharmas as "self" and "belonging to self" is the realm of non-valid cognition, devoid of wisdom. Only through contemplative practice (vipaśyanā-caryā) can one realize that these dharmas are not real, are not self nor belonging to self, are all manifested by tathāgatagarbha, are all without self, and are all arising-ceasing, illusory, and false. Only in this way can one eliminate the manas's non-valid cognition, attain great wisdom, avoid being entangled by these dharmas, and thereby obtain great liberation!

Now, some people insist that it is enough to eliminate the mind consciousness's self-view, enough to have the mind consciousness awaken to the true mind and see its nature, enough to have the mind consciousness attain the wisdom of liberation. How could this possibly work? It is clearly the manas's ignorance that evolves into all the dharmas of the world and then binds the manas so that it cannot escape the cycle of birth and death. What use is it to merely eliminate the mind consciousness's ignorance? The manas is the root of birth and death; if you do not dig out the root, what use is it to cut off the branches and leaves of the mind consciousness?