Non-valid Cognition of the Manas

Non-valid cognition is cognition that does not accord with facts, and these facts also have different levels. The true fact is the real reality of the dharmadhātu: all dharmas are the nature of the tathāgatagarbha. The factual truth within worldly dharmas is the external object-aspect of the six sense-objects, called the essential realm (dravya-ālambana), which is manifested through the joint cooperation of all tathāgatagarbhas — this is the first formation of an image. Based on this essential realm, the individual tathāgatagarbha then separately transmits and manifests a real-character realm (niṣyanda-ālambana), forming an image within the supreme faculty (indriya) at the back of the brain — this is the second formation of an image.

In fact, this image differs to some degree from the image formed the first time, though it is broadly the same. Because it must be transmitted through various media, during the transmission the four-great-element particles are obstructed by the media; after passing through the media, the number and structure of the four-great-element particles undergo changes. The longer the transmission process and the denser the media, the greater the changes that occur in the four-great-element particles, and the more the matter differs from its original state. Therefore, distant objects appear less clearly to our eyes and seem 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 accordance with the second-formed image, it is still direct-perception discernment. If one discerns the second-formed image incorrectly and in a distorted way, that is non-valid cognition. If one must compare it with other reference objects in order to discern it clearly, it is called inference discernment.

As for the seventh consciousness, it takes all these images as its own possessions and regards them as real, thereby giving rise to attachment — this is even more a case of non-valid cognition. Taking all dharmas as "I" and "mine" is the realm of non-valid cognition, devoid of wisdom. One needs, through contemplative practice (vipaśyanā-caryā), to realize that these dharmas are not real, are not "I" or "mine," are all manifested by the tathāgatagarbha, are all without self, and are all subject to arising and ceasing, illusory, and false. Only in this way can one extinguish the manas's non-valid cognition, attain great wisdom, avoid being entangled by these dharmas, and thereby obtain great liberation!

So there are some people who insist that it is enough to eradicate the mind consciousness's view of self (satkāya-dṛṣṭi), enough to let the mind consciousness see the mind and attain enlightenment, enough to let the mind consciousness obtain 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 eradicate 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?