The Manifestation of Manas Adhering to the Five Aggregates and Six Consciousnesses as the Self

The manas also clings to the consciousness as the self. If the manas did not cling to the five aggregates and the six consciousnesses as the self, how would we have the view of self and the need to sever the view of self? Then there would be no need to sever the view of self, no need to sever self-attachment, and no need to sever afflictions. Sentient beings following the Hinayana path would not need to practice, how relaxed and pleasant that would be. But what is the reality?

In studying Buddhism and cultivating the path, one must not become rigidly attached to the literal meaning of words, nor should one merely memorize famous sayings and verses. Profound understanding, contemplative practice, and proper reasoning are most essential. If one cannot achieve this, there is a deficiency in some aspect, and one should strive to identify where the deficiency lies, then remedy and perfect it. Examine your own bodhicitta: whether you possess the vows and mental conduct of a bodhisattva, and whether your merit and virtue are sufficient.

If the manas did not cling to the six consciousnesses as the self, why would it always strive to awaken during states of unconsciousness? Why, when bound, does it always seek to break free? Why, when blindfolded, does it always try to remove the blindfold? Why, when muted in a group and forbidden to speak, does it feel displeased? If the manas possesses a self, it experiences displeasure; without a self, who then experiences displeasure?

Language is the functional activity of consciousness. The manas takes this function as its own functional activity; thus, when muted and forbidden to speak, it feels uneasy. The manas takes the five aggregates and consciousness as the self; when muted, it feels a loss of face. The manas takes the seeing nature of the eye-consciousness and consciousness as the self; when blindfolded and unable to see forms, it feels uneasy and must see forms to cling to them.

The manas takes the functional activities of the five aggregates and six consciousnesses as the self, taking the volitional aggregate of the six consciousnesses as the self. When bound and unable to move, it feels uneasy, for the absence of the volitional aggregate is unacceptable. The manas takes the physical body as the self; when the body is damaged, it becomes displeased and must retaliate against the one who struck it.

The manas takes the aggregate of feeling as the self, craving enjoyment; if deprived of enjoyment, it is displeased. The manas takes the cognitive awareness of the six consciousnesses as the self; if the six consciousnesses are prevented from perceiving, knowing, and being aware, and from cognizing the six dusts, it is displeased.

Consider a long-term patient confined to bed, unable to move. What state must the manas be in? A comatose patient has faint consciousness and little sense of suffering. The one who feels the suffering must be the manas, always striving to rise, always seeking to perceive the environment, yet constantly feeling powerless. Consciousness is unaware of these matters. Why? Due to ignorance and delusion.