The Relationship Between the Manas and the Five Aggregates

The manas is neither independent of the five aggregates nor not independent of the five aggregates; it is neither in union with the five aggregates nor not in union with the five aggregates; it can both depart from the five aggregates and not depart from the five aggregates. Why is this so? The manas is not independent of the five aggregates because all of its deliberations—all of its thoughts and intentions—must be realized and carried out through the five aggregates; therefore the manas takes the five aggregates as self. Meanwhile, the operation of the five aggregates in turn strengthens and inspires the deliberations of the manas, so that the five aggregates revolve around the manas, and the manas revolves around the five aggregates, entangled with one another and inseparable.

The manas is fully capable of being independent of the five aggregates because: (1) Before the world was first established, there were no five aggregates; only the eighth consciousness and the manas existed. (2) In the stage of actual death, the five aggregates cease, and only the eighth consciousness and the manas exist. (3) At the stage of the fertilized egg, when the five aggregates have not yet arisen, only the eighth consciousness and the manas exist. (4) In the cessation attainment (nirodha-samāpatti), among the five aggregates only a faint aggregate of form remains; the aggregates of feeling, perception, formations, and consciousness of the six consciousnesses do not exist, while the eighth consciousness and the manas exist. (5) During unconsciousness and in other such periods, among the five aggregates only a faint aggregate of form and aggregate of consciousness exist, while the eighth consciousness and the manas remain unaffected and present. (6) When an arhat has just emerged from nirvāṇa without remainder, only the eighth consciousness and the manas exist, and the five aggregates have not yet appeared. Therefore the manas can be fully independent of the five aggregates, but it cannot be independent of the eighth consciousness. (7) Even when the five aggregates exist, the manas can still entirely have its own separate mental activities, and these mental activities do not arise because of the five aggregates.

In the continuous operation of the five aggregates, there is also an aspect in which the manas is independent of them. When the manas takes the five aggregates as itself, or takes the five aggregates as its own possessions, as tools for realizing its own thoughts and intentions, this already implies independence from the five aggregates. The five aggregates possess the attributes of the eighth consciousness, because they are manifested by the eighth consciousness through the seven intrinsically existing great seeds; everywhere they display the information of the eighth consciousness—in fact, the five aggregates in their entirety are the eighth consciousness. But if one says that the five aggregates have the attributes of the manas, it is because the five aggregates accord with the habit energies of the manas, being the result of the manas's ignorance.