Selected Lectures on the Vijñaptimātratāsiddhi-śāstra
Explanation of the Third Volume of the Cheng Weishi Lun (2)
Original Text: Attention (manaskāra) has the intrinsic nature of alerting the mind. Its function is to direct the mind towards an object. This means it alerts the mental seeds that should arise, guiding them to proceed towards the object. Hence it is called attention. Although it can also initiate mental factors (caittas), since the mind (citta) is primary, it is said only to direct the mind. Some say it causes the mind to turn towards a different object, or to maintain the mind fixed on one object, hence called attention. Both views are unreasonable, for if it were so, it would not be universally operative (sarvatraga), as it would not differ from concentration (samādhi).
Explanation: Attention means being able to alert the mind. It is like a sprinter preparing to start, the mind is alert, waiting to hear the gunshot; once heard, they immediately dash off the starting line. The mental factor of attention is likewise, preparing to manifest in relation to the corresponding sense object (viṣaya). This means the conscious mind (vijñāna) has not yet manifested; it is preparing to manifest, but it must have a direction and location for manifestation. Only then can the seeds of consciousness be projected, enabling consciousness to manifest. It cannot manifest randomly or aimlessly at any location.
The location where the conscious mind manifests is the object of cognition (ālambana), which is also the sense object of attention. Therefore, attention exists at the seed stage, within the ālaya-vijñāna (storehouse consciousness). Before the seeds of consciousness manifest, they prepare to manifest at the corresponding location, or a location of interest, or a location related to the conscious mind. Hence, attention occurs; otherwise, it would not. If the conscious mind clearly does not wish to see a piece of patterned clothing, it will not attend to it. Attention is like intending to go out while still in a room; one must know where to go, in which direction to proceed. Thinking about the target direction in the mind is attention. The person has not yet left the room, just as consciousness is at the seed stage within the ālaya-vijñāna. After attention occurs, there is a target. Once the ālaya-vijñāna cognizes this, it manifests the seeds of consciousness at the location of the attended object. It cannot manifest the seeds of consciousness arbitrarily or haphazardly. It would not happen that the conscious mind is interested in a sofa, yet the ālaya-vijñāna manifests the seeds of consciousness on a table or on the sound of a car.
Attention is called "directing the mind towards the object" (引心趣境). It directs the mind towards the corresponding sense object. Although attention can also initiate the arising of the mental factor of contact (sparśa), attention primarily directs the mind, not the mental factors. Mental factors are companions to the mind, assistants that aid the mind's functioning. Since the mind is the primary agent, attention directs the mind towards the object.
Some say attention causes the conscious mind to turn towards another state. Others say attention keeps the conscious mind fixed on one object. Both views are incorrect. If it were so that the conscious mind remains fixed on one object, it could not function universally; when perceiving one form, it could not perceive another form or other phenomena. This would make it identical to the concentration (samādhi) of the conscious mind and not the functioning of a mental factor. The mental factor of attention is alert and attentive to all relevant or interesting sense objects, not fixed on only one object. If the attention of the conscious mind were fixed on only one object, this would be the concentration of the conscious mind, the mental factor of concentration (samādhi), not the mental factor of attention. Only during meditation practice is this the case, and it is necessary then. When not meditating, the attention of the conscious mind is not like this. Meditation practice prevents the conscious mind from scattering; the seeds of consciousness are manifested as much as possible at one location, so that the power of consciousness is great, discernment is clear and thorough, and the conscious mind gains wisdom. It is like a mighty, surging river; if divided into many streams, it loses its force. The conscious mind is likewise, hence the need for meditation practice.
If attention means the conscious mind turning towards another state, then on the current object, there would be no discerning function of the conscious mind; it would not function universally. In reality, the conscious mind can manifest and discern at different locations simultaneously; it can attend to multiple targets and contact multiple objects at the same time. Therefore, the view that attention is the conscious mind turning towards another state is erroneous.
Original Text: Sensation (vedanā) has the intrinsic nature of experiencing agreeable, disagreeable, and neutral objective appearances. Its function is to initiate desire (tṛṣṇā), as it can give rise to desires for union, separation, or indifference.
Explanation: The connotation of sensation (vedanā) is receiving, experiencing, accepting, and feeling. The emotional sensations are the three sensations within the aggregate of sensation (vedanā-skandha). Sensation encompasses all these meanings. The initial sensation following contact (sparśa) is necessarily the reception and experience; it is not the emotional three sensations. The arising of the emotional three sensations comes later, constituting the aggregate of sensation.
Sensation is receiving, experiencing, accepting, and accommodating. It is like someone handing us an object; we first must accept it, take it, and accommodate it before we can proceed to the next stage of discernment and know what the object is. After the conscious mind contacts an object, it first accepts the object, then proceeds to the discernment by the mental factor of perception (saṃjñā) and the deliberation and decision-making by the mental factor of volition (cetanā).
The mental factor of sensation has the intrinsic nature of experiencing agreeable, disagreeable, and neutral objective appearances. After experiencing, it gives rise to feelings of pleasure, aversion, or neutral indifference, subsequently creating karmic actions of attachment, aversion, or non-attachment and non-aversion. It can initiate the desire for union, which is the mental activity of craving the object; it can initiate the desire for separation, which is the mental activity of avoiding, turning away from, or escaping the object (aversion); and it can initiate the mental activity of neither craving nor averting, which is equanimity.
Original Text: Some propose that sensation is of two kinds. First, object sensation (viṣaya-vedanā), which experiences the object of cognition. Second, intrinsic nature sensation (svabhāva-vedanā), which experiences the concomitant contact. Only intrinsic nature sensation is the intrinsic characteristic of sensation, because object sensation is shared with other characteristics.
Explanation: Some say sensation is of two kinds. The first is object sensation, which experiences and receives the object cognized by the mind. This view is correct. The second is intrinsic nature sensation. The meaning of intrinsic nature sensation is that the mental factor of sensation has its own intrinsic nature, its own mode of activity, its own autonomy.
This person says that the mental factor of sensation refers only to the second kind, intrinsic nature sensation, not the first. He says sensation is the experiencing and receiving of the concomitant contact between the conscious mind and the objective appearance; it is feeling the contact, not feeling the object. This person says intrinsic nature sensation is the experiencing and receiving of the concomitant contact; it is the feeling of the mental factor of contact. Sensation is not experiencing, receiving, or feeling the object; it is the conscious mind itself feeling its own contact. Only this intrinsic nature sensation is the intrinsic characteristic of the mental factor of sensation. His reasoning is that because the feeling of the object also involves combining with other aspects (such as the objective aspect), adding another objective aspect, this would not be the intrinsic nature of sensation. This view is unreasonable; it is a mistaken interpretation.
What is meant by concomitant contact? It means that the mental factor of contact is the concomitant condition (sahaja-nimitta) for the mental factor of sensation. Because there is contact, sensation arises; hence, sensation inherently accompanies contact. "Concomitant" means that the arising of sensation is caused by contact. The mental factor of contact is the concomitant condition for the mental factor of sensation; without contact, there is no sensation. Hence, it is called concomitant.
Original Text: That view is unreasonable, because sensation definitely does not cognize concomitant contact. If what resembles contact in arising is called experiencing contact, then all results resembling causes should have the nature of sensation. Moreover, since it experiences the cause, it should be called cause-sensation; why call it intrinsic nature?
Explanation: The view of intrinsic nature sensation is erroneous and unreasonable. Why is it erroneous? Because the mental factor of sensation definitely does not cognize concomitant contact; it does not experience the mental factor of contact; it does not feel contact. It must experience the appearances of the six sense objects (ṣaḍ-viṣaya).
Sensation definitely does not cognize the mental factor of contact; it does not experience the contact aspect between itself and the objective appearance. It is like a person touching an object; subsequently, sensation arises. This sensation must accept and experience the object, not the act of touching itself by the hand on the object. Therefore, the second view of intrinsic nature sensation is erroneous.
If the arising and function of the mental factor of sensation, which resembles contact, means it experiences contact, then the result (sensation) resembling the cause (contact) would all be the intrinsic nature of sensation. This is incorrect. If, because of contact, sensation arises, and sensation must then experience contact, then because of attention, contact arises, contact should contact attention, not the sense faculty and object. Furthermore, because of sensation, perception arises; perception should then discern sensation, not discern the object. Then consciousness would not know the objective appearances and would be completely ignorant of the six sense objects.
Original Text: If it is said that just as a king, born in his realm, lives within it, so sensation, born from contact, must experience contact and cannot experience the object; the nature of sensation that experiences contact is intrinsic nature sensation and has the intrinsic nature of sensation. This reasoning is also incorrect, because it contradicts its own assertion and lacks self-awareness. If not relinquishing its own nature is called intrinsic nature sensation, then all dharmas should have the nature of sensation. Therefore, what they say merely deceives infants.
Explanation: If someone says, just as a king is born in his realm and must live within it, using this analogy, the mental factor of sensation arises because of contact, so sensation must accept and feel contact and cannot feel the object; the nature of sensation that experiences contact is intrinsic nature sensation and has the intrinsic nature of sensation. Then this view is erroneous; it contradicts the intrinsic nature of sensation. The intrinsic nature of sensation is the feeling of the object. If sensation does not relate to the object and does not feel the object, then there is no self-cognition (svasaṃvitti) of consciousness; consciousness cannot experience and recognize the object.
If a dharma arises guided by another dharma, and then must experience that other dharma to have its own nature, then all dharmas arise guided by another dharma; all must experience the other dharma that guides its arising. Then all dharmas would be of the nature of sensation. Such a view is clearly incorrect. For example, because there is attention, contact arises. If, after contact arises, it must experience attention, how then could contact have its own intrinsic nature?
Perception (saṃjñā) arises guided by sensation. If, after the mental factor of perception arises, it must experience the mental factor of sensation, then how could the mental factor of perception have its own intrinsic nature? Then there would be no intrinsic nature of perception; what then is perception? Volition (cetanā) arises guided by the mental factor of perception. If, after arising, it experiences perception, how could it have the function of volition? Volition would not have its own intrinsic nature; the intrinsic nature of volition would not exist. Therefore, the view that the intrinsic nature of sensation is to experience concomitant contact and not experience the object is erroneous; it is merely used to deceive and mislead infants.
Original Text: However, object sensation is not shared with other characteristics. Experiencing agreeable, etc., appearances definitely belongs to it alone; hence it is called object sensation, because it is not shared with others.
Explanation: Some say object sensation is shared with other characteristics, hence the mental factor of sensation is not object sensation. This view is erroneous. However, the mental factor of sensation is precisely the experience of the object; it is not shared with other mental factors. Experiencing agreeable objective appearances, disagreeable objective appearances, and neutral objective appearances definitely belongs to the function of the mental factor of sensation alone; it is not mixed or shared with other dharmas or other mental factors.
Original Text: Perception (saṃjñā) has the intrinsic nature of grasping the image of an object. Its function is to establish various names and concepts. This means it must first establish the distinguishing features of the object before it can subsequently give rise to various names and concepts.
Explanation: The intrinsic nature of the mental factor of perception is to grasp the image of an object. Grasping means apprehending the object and discerning it. After discerning the object, it establishes various names and concepts for the discerned object. For example, after the eye consciousness and mental consciousness simultaneously contact a tree, they first accept it, experiencing the image of the tree. After experiencing it, they grasp the image of the tree, knowing the color, shape, form, and non-manifest form of the tree. Then, within the mind, there arise names and concepts such as the tree's color, shape, growth rings, tallness or smallness, etc.
Subsequently, there are internal sounds and thoughts, or language is used to express and describe it. This establishes an objective appearance of the tree, precisely knowing what kind of form object it belongs to, giving it a fixed position. After establishing and fixing the position, it can then give rise to various names and concepts, forming various words and languages. Therefore, the function of the mental factor of perception is first to apprehend the objective image, establish the objective image, fix the position of the objective image, and then give rise to various names and concepts to express and display it, thereby enabling others to experience and know it together.
Original Text: Volition (cetanā) has the intrinsic nature of causing the mind to engage in activity. Its function is to impel the mind towards virtuous, non-virtuous, or neutral qualities. This means it can grasp the characteristic of the correct cause, etc., and drive the mind to create virtuous, etc., actions.
Explanation: The intrinsic nature of the mental factor of volition is to impel the conscious mind to engage in activity. For example, the volition of eye consciousness: after eye consciousness discerns a form object, it gives rise to attachment, aversion, or neutrality. Then the mental factor of volition manifests, deciding whether to continue discerning, to look away and avoid it, or to let it be. After deciding, it acts—either continuing to look or shifting to look at other form objects. The volition of ear consciousness: after ear consciousness discerns a sound object, it decides whether to continue discerning, to avoid it, or to let it be. Then, it acts according to the decision.
The volition of nose consciousness, tongue consciousness, and body consciousness are all like this. Mental consciousness is also like this, with two kinds of volition: volition together with the five consciousnesses, and volition discerning mental objects alone. The volition of the mental faculty (manas) is particularly important. It not only decides directly itself but also directs the actions and activities of the six consciousnesses. It can impel the activities of the eighth consciousness. It is the bridge and link connecting the six consciousnesses and the eighth consciousness.
The volition of the eighth consciousness is then of primary and utmost importance. Because all dharmas originate from the eighth consciousness, when the eighth consciousness gives rise to the mental factor of volition, naturally the eighth consciousness begins to act. Once the eighth consciousness acts, the corresponding dharmas are produced. Without the volition of the eighth consciousness, no dharmas would arise. Therefore, the volition of the eighth consciousness is extremely important. The volition of the eighth consciousness is partly caused by the volition of the seven consciousnesses, especially the volition of the mental faculty, which causes the mental factor of volition of the eighth consciousness to manifest, thereby engaging in true action—genuine production of dharmas.
Another part of the volition of the eighth consciousness operates by itself, unrelated to the seven consciousnesses. For example, discerning the karmic seeds of sentient beings: if evil karmic seeds mature, it causes the evil retribution of sentient beings to manifest, resulting in various illnesses, misfortunes, or disasters. When good karmic seeds of sentient beings mature, it causes sentient beings to receive good retribution, such as sudden wealth or promotion, etc. These are beyond the imagination of the seven consciousnesses. Moreover, the retribution of evil karma is not desired by the seven consciousnesses; the seven consciousnesses would not decide to receive evil retribution and cause themselves suffering. The eighth consciousness operates according to its own inherent principle; it must function this way. This is its law; no one can change it. The volition of the eighth consciousness regarding the body and the physical world is also not controlled by the mental faculty; it is unrelated to the volition of the seven consciousnesses. The volition of the sixth, seventh, and eighth consciousnesses are all very complex and cannot be fully described.
The function of the mental factor of volition is to impel the mind to create virtuous karma, non-virtuous karma, and neutral, non-defined (avyākṛta) karma. The mental factor of volition first deliberates and grasps various objective appearances or various aspects (nimitta), deliberates, and then decides to act. Then the bodily, verbal, and mental actions of the six consciousnesses arise, either virtuous, non-virtuous, or neutral. The volition of the eighth consciousness, its activity, is purely non-defined karma, neither virtuous nor non-virtuous. However, the eighth consciousness at the stage of Buddhahood corresponds to the eleven virtuous mental factors; the volition of the eighth consciousness then creates virtuous karma. After transforming consciousness into wisdom, the seven consciousnesses mostly create virtuous karma, gradually corresponding to all virtuous dharmas and distancing themselves from non-virtuous dharmas and defilements. When defilements are truly abandoned, one may reach the eighth Bodhisattva ground.
Original Text: Since these five [mental factors] are included within the universally operative [mental factors], they are definitely associated with the storehouse consciousness (ālaya-vijñāna). The characteristics of their universal operation will be extensively explained later. Although the characteristics of the activity of these five—contact, etc.—differ from those of the maturation-consciousness (vipāka-vijñāna), their time, basis, and object are the same; hence they are said to be associated.
Explanation: These five mental factors are included within the universally operative mental factors (sarvatraga-caitta). Whenever the conscious mind operates, the five universally operative mental factors manifest simultaneously, operating at the same time and place as the conscious mind. Therefore, the five universally operative mental factors are definitely associated with the storehouse consciousness, the eighth consciousness. Hence, the eighth maturation-consciousness has the five universally operative mental factors. How exactly the five universally operative mental factors universally operate, what their mode of operation is, will be extensively explained later.
The mode of operation (ākāra) of these five mental factors—contact, attention, sensation, perception, and volition—differs somewhat from the mode of operation of the maturation-consciousness; they are not identical. However, the time of their manifestation is simultaneous, and the basis (ālambana) they rely on is the same. What then is the mode of operation of the maturation-consciousness? "Operation" (行, ākāra) means functioning; "mode" (相, ākāra) means the appearance and characteristics of the functioning. The mode of operation of the five universally operative mental factors differs from that of the maturation-consciousness. When the eighth maturation-consciousness manifests, it is completely formless and without characteristics; it is entirely quiescent and non-active (anabhisaṃskṛta).
However, the operation of mental factors has certain appearances and forms; they are active (saṃskṛta), possessing activity. Activity means being conditioned (saṃskṛta); active behavior includes attention, contact, sensation, perception, and volition—all are conditioned. Because mental factors are conditioned, the eighth consciousness can give rise to all dharmas, produce all conditioned dharmas of the three realms, including the physical world and the five aggregates and eighteen elements of sentient beings, realizing the causes, conditions, and karmic retribution of sentient beings. The eighth consciousness is a union of the non-active (anabhisaṃskṛta) and the conditioned (saṃskṛta); the conditioned and non-active together constitute the complete nature of the eighth consciousness; neither can be lacking.
Although the mode of operation of the eighth consciousness and the mental factors differs, their time and basis are the same. "Time" means the time, the moment; "basis" (依, āśraya) refers to the various aspects (nimitta) they rely on. This means the eighth maturation-consciousness and the five universally operative mental factors operate simultaneously and at the same location. Whenever the eighth consciousness operates, the mental factors necessarily operate simultaneously, and both rely on the same objective aspect; the aspect (nimitta) they rely on is identical, the same objective aspect.
"The object is the same" (所缘事等), hence they are associated. "Same" (等) means identical, equal. The objective aspect cognized by the maturation-consciousness and the five universally operative mental factors is identical, the same, one and the same; therefore, they are associated. If it were not the same, they would not be associated. "Associated" means the mental factors are associated with the maturation-consciousness. Mental factors are among the fifty-one associated mental factors; they are necessarily associated with the conscious mind, serving as its assistants, accompanying and aiding the operation of the conscious mind. Besides the fifty-one mental factors, there are also the twenty-four non-associated formations (viprayukta-saṃskāra), which are not associated with the conscious mind. Their time, location, and mode of operation do not correspond to those of the conscious mind; hence they are called non-associated formations.
Original Text: This consciousness [the maturation-consciousness] has an extremely indistinct mode of operation. It cannot discern agreeable or disagreeable objective appearances. Subtle, uniform, and continuous in its operation, it is therefore associated only with neutral sensation (upekṣā). Moreover, this associated sensation is solely maturation (vipāka). It operates according to prior projecting karma (ākṣepaka-karma), not depending on present conditions. Since it operates propelled by the force of virtuous and non-virtuous karma, it is solely neutral sensation. The sensations of pleasure and pain are maturation-born (vipākaja), not true maturation. Depending on present conditions, they are not associated with this consciousness.
Explanation: "This consciousness" refers to the eighth maturation-consciousness. Its mode of operation is extremely subtle, not distinct or clear. Unlike the six consciousnesses, which are relatively coarse and easily recognized and cognized—mental consciousness is easily observed—the operation of the eighth consciousness is very subtle, extremely difficult for people to detect. One needs a sufficient degree of merit to perceive it. The eighth consciousness does not correspond to the six sense objects; it cannot discern them. Whether the six sense objects are agreeable or disagreeable, it does not know. This means it does not know the good or bad of the six sense objects; it does not know right and wrong or good and evil because it does not correspond to the six sense objects; it does not know or perceive them.
The mode of operation of the eighth maturation-consciousness is so subtle that it is extremely difficult for most people to realize it or observe its existence and operation. Yet it operates continuously, forever, never ceasing, and will never cease operating in the future. Because it is an indestructible mind-essence, it will never be severed. Therefore, the eighth consciousness is associated only with neutral sensation (upekṣā), without painful or pleasurable sensations. However, the neutral sensation of the eighth consciousness differs somewhat from the neutral sensation of the first seven consciousnesses.
The neutral sensation of the first seven consciousnesses is the feeling towards the six sense objects after discerning them—a feeling of letting go, indifference, a sense of non-attachment. The neutral sensation of the eighth consciousness is simply not discerning the six sense objects at all, not knowing them, hence not giving rise to any feeling towards them. It is like a blind person who cannot see flowers; facing flowers, they naturally have no feeling. It is also like a deaf person who cannot hear sounds; when music comes, they naturally have no feeling. The eighth consciousness is like this.
This neutral sensation, which does not discern agreeable or disagreeable six sense objects, is unique to the maturation-consciousness. "It operates according to prior projecting karma. Not depending on present conditions. Since it operates propelled by the force of virtuous and non-virtuous karma, it is solely neutral sensation." The maturation-consciousness follows the karmic actions created by sentient beings in previous lives, flowing along with the seven consciousnesses into this life. The maturation-consciousness also has neutral sensation towards the karmic actions and retribution of sentient beings. It does not rejoice because sentient beings create virtuous karma and ascend to heavens to enjoy bliss, nor does it feel suffering because sentient beings create non-virtuous karma and fall into the three evil destinies, giving rise to painful sensation. The maturation-consciousness has no feelings whatsoever. Regardless of what kind of karmic actions sentient beings create or what kind of retribution they receive, it is without joy or sorrow, completely neutral sensation.
Sentient beings create virtue; the maturation-consciousness follows virtuous conditions. Sentient beings create non-virtue; the maturation-consciousness follows non-virtuous conditions. It is completely indifferent. Good and evil are entirely irrelevant to it; it completely acquiesces. Therefore, it is entirely neutral sensation. However, the two sensations of pain and pleasure experienced by sentient beings are maturation-born retribution, born from the maturation-consciousness. Although pain and pleasure arise from the maturation-consciousness, they are not the actual sensations of the maturation-consciousness.
Because these two sensations require corresponding karmic conditions and present retribution (the body) and environment (the six sense objects) to arise; they are sensations possessed by the six consciousnesses. The maturation-consciousness does not have them; it is not associated with these two sensations because the maturation-consciousness does not correspond to the six sense objects; it has no relation to the retribution body or the environmental conditions of sentient beings. It does not receive any retribution, nor does it experience any objects; therefore, it has no mental states and no sensations.
Original Text: Moreover, because this consciousness is always without change, sentient beings constantly grasp it as the internal self. If it were associated with the two sensations of pleasure and pain, it would undergo change; how could it be held as the self? Therefore, it is associated only with neutral sensation. If so, how can this consciousness also be the maturation of non-virtuous karma? Since virtuous karma is allowed to result in neutral sensation, this should also be so, because neutral sensation does not contradict the categories of pleasure and pain, like non-defined dharmas, which both virtuous and non-virtuous karma can produce.
Explanation: Moreover, because the nature of this maturation-consciousness is constant and unchanging, sentient beings, since beginningless time, have always grasped the eighth consciousness as the self, appropriating all the functions and nature of the eighth consciousness as their own, believing that the mental faculty itself accomplished all those deeds, that it was all done by oneself.
If the maturation-consciousness were associated with painful sensation, it would not allow sentient beings to go to the three evil destinies to suffer; it would not follow the seven consciousnesses of sentient beings to the three evil destinies. If the maturation-consciousness were associated with pleasurable sensation, it would cause sentient beings to live forever in the heavens, never to die. When sentient beings create non-virtuous karma, the maturation-consciousness would not record and store it, then project non-virtuous karmic seeds; it would not perform this function and would make choices. Then, the nature of the maturation-consciousness would change; it would no longer be the original pure mind-essence.
When sentient beings create non-virtuous karma, the maturation-consciousness would not acquiesce; it would not project seeds; thus, sentient beings could not create non-virtuous karma. Therefore, a maturation-consciousness that changes back and forth would not be constant and unchanging, and the mental faculty would have no need to grasp it as the self. It is like the mental faculty, once it knows that the five aggregates are impermanent, changing, and devoid of self, then the mental faculty will no longer grasp the five aggregates as the self. The principle is the same. Therefore, the maturation-consciousness is associated only with neutral sensation.
If so, the maturation-consciousness is associated only with neutral sensation; why can this maturation-consciousness also cause non-virtuous karma to mature at different times, places, and states? Answer: Since it is accepted that when sentient beings experience the retribution of virtuous karma, the maturation-consciousness also has neutral sensation, then when sentient beings experience the retribution of non-virtuous karma, the maturation-consciousness should also have neutral sensation. The neutral sensation of the maturation-consciousness never contradicts or conflicts with the pain and pleasure sensations of the seven consciousnesses of sentient beings; they do not mutually oppose or conflict. For example, when sentient beings experience non-defined retribution, the maturation-consciousness has neutral sensation. Then when sentient beings experience virtuous or non-virtuous retribution, the maturation-consciousness still has neutral sensation.
