The consciousness-only theory holds that there are eight consciousnesses. These include the six consciousnesses discussed in abhidharma thought – eye, ear, nose, tongue, skin, and thinking consciousnesses – as well as the manas consciousness and the ālaya consciousness. The latter is seen as cittarājan, the basic essence of the mind. Ālaya means residence, storehouse, and container. The ālaya consciousness is also known as the “all seed consciousness,” “maturation consciousness,” “appropriating consciousness,” or “undefiled consciousness.” It dwells in and supports the body, with the results of past karma permeating it in the form of seeds. It is the basis from which the seven other consciousnesses arise, and the object of the seventh manas consciousness. Furthermore, it arises and perishes from moment to moment and is originally pure. It is certainly not a permanent self.

The manas consciousness, however, thinks that it is a self and becomes attached to the ālaya consciousness. In theory there is the possibility of āśrayaparāvṛtti, transforming the four bases of delusion into four bases of buddha-wisdom awakening. The ālaya consciousness turns into ādarśajñāna: great mirrorlike wisdom. The manas consciousness turns into samatājñāna: wisdom of equality. The thinking consciousness turns into pratyavekṣajñāna: wisdom of sublime investigation. And the first five consciousnesses turn into kṛtyānusthānajñāna: wisdom of accomplishing what is to be done.