All Activities of the Antarabhāva Are Primarily Governed by the Karma of Manas

In the intermediate existence, there are also the six consciousnesses, but their functions are comparatively weaker and less potent than in a human body. Since the intermediate existence is a manifestation of karma and represents the period when karma is at its strongest, the manas (mental faculty) aligns with this karma, making its controlling nature most prominent. Consequently, consciousness is unable to regulate the manas. Furthermore, the physical form of the intermediate existence differs significantly from a human body. The consciousness dependent on this intermediate existence has diminished functions of thinking, analysis, and judgment, resulting in a weaker restraining influence on the manas. Without the restraining effect of consciousness, karmic habits and tendencies manifest completely. If the afflictive habits of the manas have not been transformed, and if one has not cultivated precepts, concentration, and wisdom, does not align with wholesome dharmas, and has not severed the three fetters, one will inevitably be bound by the fetters of afflictions and take rebirth in the three evil destinies. All activities of the intermediate existence are primarily governed by the karma of the manas. If the manas is wholesome, one takes rebirth in a wholesome destiny; if unwholesome, in an evil destiny; or one may take rebirth according to the vow-power of the manas.

At the approach of death, the functions of the five sense faculties progressively weaken. The Tathāgatagarbha (Buddha-nature) ceases to sustain the five sense faculties, the four great elements disintegrate, and the six sense objects can no longer be transmitted. As the conditions for the arising of consciousness become incomplete, consciousness ceases to arise. As the transmission of the six sense objects diminishes, the six consciousnesses grow increasingly faint and ultimately cease. The manas and the Tathāgatagarbha then depart, entering the intermediate existence.