The Relationship Between Manas and the Five Skandhas

The manas is neither independent of the five aggregates nor dependent on them; it neither merges with the five aggregates nor separates from them; it can both detach from the five aggregates and not detach from them. Why is this so?

The manas is not independent of the five aggregates because all its thoughts, ideas, and intentions must be realized and completed through the five aggregates. Moreover, the functioning of the five aggregates enhances and stimulates the thoughts of the manas, causing the five aggregates to revolve around the manas and the manas to revolve around the five aggregates, becoming mutually entangled and inseparable.

The manas can be completely independent of the five aggregates for the following reasons: First, before the initial establishment of the world, there were no five aggregates, only the ālaya-vijñāna and the manas existed. Second, at the moment just before death, the five aggregates have not yet departed; only the ālaya-vijñāna and the manas exist. Third, at the stage of the fertilized egg, before the five aggregates have arisen, only the ālaya-vijñāna and the manas exist. Fourth, in the state of nirodha-samāpatti, only a subtle form aggregate exists among the five aggregates, while the ālaya-vijñāna and the manas also exist. Fifth, during states of unconsciousness and other periods, only subtle form and consciousness aggregates exist among the five aggregates, while the ālaya-vijñāna and the manas remain unaffected. Sixth, when an arhat first emerges from complete nirvana without residue, only the ālaya-vijñāna and the manas exist, and the five aggregates have not yet appeared. Therefore, the manas can be completely independent of the five aggregates but cannot be independent of the ālaya-vijñāna.

During the continuous functioning of the five aggregates, the manas also possesses an aspect of independence relative to them. The manas regards the five aggregates as itself, or as its possessions, as instruments for realizing its own thoughts and intentions, which implies a sense of independence from the five aggregates.

The five aggregates possess the attributes of the ālaya-vijñāna because they are transformed from the seven fundamental elements by the ālaya-vijñāna, everywhere displaying the information of the ālaya-vijñāna. In fact, the five aggregates in their entirety are the ālaya-vijñāna. However, if it is said that the five aggregates possess the attributes of the manas, it is because the five aggregates conform to the habits of the manas and are the result of the manas’ ignorance.