On the Self-Witnessing Portion and the Witnessed Self-Witnessing Portion

When I say that the Master is a good Master, there is the self-witnessing portion of consciousness (svasaṃvedana). If I firmly believe this without any doubt, simultaneously there exists the self-witnessing portion of the mental faculty (manas). The self-witnessing portion of the mental faculty belongs to direct perception (pratyakṣa), while the self-witnessing portion of consciousness may not necessarily be direct perception. The self-witnessing portion of the mental faculty is also direct perception, whereas the self-witnessing portion of consciousness may not necessarily be direct perception. Direct perception is utterly free from doubt, without the slightest uncertainty. Erroneous cognition (mithyā-jñāna) most easily gives rise to doubt and disbelief; inferential cognition (anumāna) also does not settle the mind, still harboring lingering doubts, and therefore does not constitute direct realization. Within the outcome of Chan meditation, there exist the perceiving portion (dṛś) and the self-witnessing portion (svasaṃvitti) of both consciousness and the mental faculty, as well as the perceived aspect (nimitta). The outcome of Chan meditation is the self-witnessing portion of the mental faculty, not the witnessing portion of self-witnessing (svasaṃvedana-saṃvedana). The witnessing portion of self-witnessing is used to verify itself, not to verify other dharmas.