The World of Black Boxes
Chapter 3 Our Birth, Aging, Illness, and Death Occur Within the Black Box
I. Birth Within the Black Box
First, let us discuss how the black box arises. Since the black box is located at the superior sense faculties (胜义根) within the brain, which are part of the body sense faculty (身根), it comes into being along with the development and birth of the body sense faculty. The body sense faculty is gradually formed as the seventh consciousness and the eighth consciousness take rebirth in the mother's womb. When the eighth consciousness has transformed and developed the body sense faculty in the womb for about four months, the rudimentary form of the brain's superior sense faculties is essentially complete, and thus the black box is formed.
At this stage, external sound objects (声尘) and touch objects (触尘) can be transmitted through the fetus's ear sense faculty (耳根) and body sense faculty to the black box within the brain's superior sense faculties, becoming internal perceived divisions (内相分) of sound objects and touch objects. These then contact the ear superior sense faculty and body superior sense faculty within the black box, causing the ear consciousness (耳识), body consciousness (身识), and mental consciousness (意识) to arise. Subsequently, the fetus becomes capable of discerning sounds inside and outside the womb, as well as temperature sensations within the womb and its own experiences of touch, pain, pressure, and squeezing. In reality, all phenomena (法) discerned by the fetus are information within its own black box of superior sense faculties, not information from inside or outside the mother's body, nor the external objects (外尘) of the fetus's own body. They are all internal sound objects and internal touch objects within the fetus's superior sense faculties.
As the superior sense faculties further develop and mature, smell objects (香尘) and taste objects (味尘) will also be transmitted through the physical sense faculties (浮尘根) of the nose and tongue to the nose superior sense faculty and tongue superior sense faculty, becoming internal smell objects and internal taste objects. Contacting the nose sense faculty and tongue sense faculty within the superior sense faculties gives rise to nose consciousness (鼻识) and tongue consciousness (舌识), enabling the discernment of smell and taste objects within the womb. In reality, these are the fetus's own internal smell objects and internal taste objects within its black box. Does the fetus's black box contain internal form objects (内色尘)? Yes, there are internal form objects, but contact between the sense faculty and object does not give rise to eye consciousness (眼识), so the internal form objects are not seen. Why? Because there is no light within the womb, and the arising of eye consciousness requires nine conditions (九缘), light being one of them.
When the fetus's body sense faculty is fully and completely developed, the superior sense faculties are also fully matured, and the functions of the black box are complete, the ten-month gestation period is fulfilled, and the fetus is born from the mother's womb, becoming an infant. After birth, the infant initially still cannot open its eyes; it takes a few days to adapt before it can open its eyes and vaguely see the internal form objects within its own black box. At this time, the infant's internal six sense faculties (内六根), internal six objects (内六尘), and internal six consciousnesses (内六识) – the eighteen elements (十八界) – are complete, and the human form (人相) is established.
II. Aging Within the Black Box
The black box continuously matures along with the gradual maturation of the physical body. The external five sense faculties (外五根) continuously mature and then age, stiffen, and degenerate as age increases. The five superior sense faculties within the black box also gradually age and degenerate with increasing age. The seeds (种子) of the four elements (四大) are constantly renewed. The functional roles of the five superior sense faculties evolve from initial fragility to strength, and then to stiffness and degeneration. Among them, the conductive nerves of the five sense faculties gradually become less sensitive; the transmitted particles of the four elements gradually decrease and become distorted. The six consciousnesses' discernment of the internal six objects becomes slower, discernment gradually becomes blurred, and reactions become sluggish.
The condition of one's own body sense faculty discerned by the six consciousnesses is not the actual condition of the original physical body. Rather, it is an image formed within the black box of the superior sense faculties based on the original physical body – a combination of various particles like electrons, atoms, neutrons, etc. It is an illusory, false body, not the original true, solid entity. Therefore, there is fundamentally no need to cling to the physical body. These are merely combinations of bioelectrical signals; there is no actual body or body sense faculty, nor the five physical sense faculties. If there were a real physical body, there should not be various supernatural powers (神通) such as passing through mountains or entering water, etc.
III. Illness Within the Black Box
So-called illness is disharmony of the four elements (四大违和), an imbalance of earth, water, fire, and wind. Changes occur in the organizational structure, causing alterations in the fundamental particles of the physical body. The five physical sense faculties develop pathological changes, including possible pathological changes in the five superior sense faculties, and also pathological changes in the internal perceived divisions of the five sense faculties within the black box. However, the pathological changes perceived by sentient beings' six consciousnesses are all illnesses within the black box, not extending beyond it. Therefore, they are illusory illnesses, false illnesses, not real illnesses. For example, feeling pain in the eye is not pain in the physical eye sense faculty on the face, but rather feeling pain in the image of the eye within the black box. How can an image feel pain? It's all just electrical signals. Similarly, feeling pain in muscles or bones is not pain in the physical body sense faculty; it's all feeling pain in the electrical signals within the black box. What pain can there be in electrical signals? What pain can there be in an image? It's merely an illusion.
Even feeling a headache is a false headache composed of electrical current signals within the black box. What real pain is there? The head on the shoulders does not hurt. The sensations of the six consciousnesses are all unreliable because they are perceptions of illusory and false appearances, perceptions of the electrical current signals within the black box. What is perceived are ever-changing virtual scenarios. How then can the feeling (受) after perception have any reality? What difference is there between feeling and not feeling? Whatever one does towards illusory, false appearances – doing or not doing – is ultimately empty. Perceiving or not perceiving, feeling or not feeling – all phenomena (诸法) are inherently thus. It merely increases the individual's bondage within the cycle of birth and death; what else is there besides this?
When ill, the five sense faculties do not feel pain, the six objects do not feel pain. Does the six consciousnesses feel pain? What pain can the six consciousnesses feel? They lack the nature of objects (尘性). Birth and death themselves are the great illness. Sentient beings are gravely ill and need treatment. The Four Noble Truths (苦集灭道) – suffering, its origin, cessation, and the path – are the most effective treatment.
IV. Death Within the Black Box
(1) After aging and illness, the four elements become severely imbalanced and can no longer be harmonized. At this point, the body becomes unusable. How is it unusable? The functions of the body's five physical sense faculties age and deteriorate, becoming unable to normally receive and transmit the external six objects. The nervous conduction system ages and cannot properly receive and conduct the electrical signals coming from the five physical sense faculties. The brain and the superior sense faculties' black box age and stiffen, becoming unable to normally receive the electrical signals conducted by the nervous system. Consequently, they cannot integrate the electrical signals to form virtual internal perceived divisions (内相分) of the six internal objects that resemble the external perceived divisions (外相分).
Without the internal six objects within the superior sense faculties, the conditions for the birth of the six consciousnesses are incomplete. The six consciousnesses cannot arise to discern the internal six objects, and sentient beings lose the function of awareness. The mental faculty (意根), having lost its "arms and legs" (左膀右臂 – assistants), becomes powerless regarding all phenomena. It will then decide to leave the body, and thus death occurs, entering the intermediate state body (中阴身).
Once the black box becomes useless, contact between sense faculties and objects does not occur, and the six consciousnesses cannot manifest. Body, speech, and mind actions cannot appear, and the activities of the five aggregates body (五蕴身) cease. When the mental faculty feels incapable, the five aggregates body inevitably dies. It is evident that the superior sense faculties' black box is extremely important. Even if the five physical sense faculties are perfectly normal and the conduction nerves are also perfectly normal, if the black box is abnormal, the mental faculty cannot perceive the objects of the six senses and will helplessly choose death – in reality, it is forced, not a choice.
Why is the black box so crucial? Precisely because the black box is a location – the place where the six sense faculties, six objects, and six consciousnesses interact. It is the arena for the activities of the five aggregates. The internal perceived divisions of the vast universe can be generated here; the six consciousnesses can be generated here. The six consciousnesses can contact and discern the virtual vast universe; there is cognition, the ability to feel, and the ability to experience the virtual objects of the six senses. Colloquially, this is called "being alive" (活着) or "living" (生活). Once one can no longer "be alive" or "live," the mental faculty will inevitably seek out a new place where it can "be alive," to begin a new life.
(2) Sensations at the Time of Approaching Death
The Śūraṅgama Sūtra (楞严经) states: "All worldly beings continue in the cycle of birth and death. Birth follows habitual tendencies (顺习), death follows the flow of transformation (变流). At the time of approaching death (临命终时), before the warmth has dissipated (未舍暖触), the good and evil deeds of a lifetime all suddenly appear simultaneously. The habit of death (逆) and the habit of life (顺) intersect." Here, "approaching death, warmth not yet dissipated" means nearing but not yet having passed through death – meaning not yet dead. Since not yet dead, at least consciousness and the mental faculty exist. The Buddha said "warmth not yet dissipated," meaning there is still warmth, hence the sensation of warmth exists, and body consciousness also exists. At this time, the four elements have not yet decomposed, or have just begun to decompose. All sensations of the physical body exist and can be perceived; the six consciousnesses are all still present, not yet extinguished. What is the sensation at this time? The Buddha analogizes the decomposition of the four elements in sentient beings to "peeling the shell off a live turtle." How excruciating and painful is that?
Since there is perception at this time and consciousness has not ceased, isolated consciousness (独头意识) can also manifest. What does the isolated consciousness do at this time? It specifically receives the information emitted by the tathāgatagarbha (如来藏). The tathāgatagarbha broadcasts all the good and evil karmic actions performed in this lifetime, like showing a movie, and at high speed – extremely fast frames, completing the playback in an instant. The speed at which the tathāgatagarbha exports this is extremely fast. For consciousness, it is like a rapid recollection. The isolated consciousness has no time to think; it merely receives. Then consciousness immediately understands, knowing where it must go according to these karmic actions, but it can no longer inform the people around it. Although consciousness may be somewhat dull and muddled at the time of approaching death, it can still very clearly discern the video content forcibly given to it by the tathāgatagarbha – clearly and distinctly. Moreover, it can judge for itself which realm (道) it will go to receive retribution. There is no need for anyone to explain the principles of karmic cause and effect; it is completely unnecessary.
At the time of approaching death, consciousness and the mental faculty have no choice but to accept the karmic results of the next life. This is karmic power (业力) – the force of a lifetime's actions. It does not permit consciousness to resist, nor does it permit the mental faculty to resist. Both must submit to the arrangement and call of karmic power, without complaint. Even when judged by King Yama (阎王) in the intermediate state body, one will not defend oneself, complain, cry out grievances, or protest. Why? Because the facts are laid out right there; everyone can see them clearly. King Yama does not need to investigate or collect evidence. Faced with the facts, what is there to say? One obediently submits to King Yama's arrangement, submits to the arrangement of fate. How is fate formed? Fate is created by oneself (命由我造). The karma one creates must naturally be borne by oneself. What else can be done? Who can bear it for you? Not even one's own father, mother, or son can bear it for you. Each person's karma is borne by each person; no one can substitute for another.
(3) What is the Most Equal Thing in the World?
If cause and effect (因果) belong to this world, then cause and effect are the most equal things of all. Good deeds bring good retribution, evil deeds bring evil retribution. When the time comes, the karmic retribution for good and evil manifests; it cannot be avoided. Some say viruses are the most equal, as they can infect regardless of wealth, power, status, gender, or age. However, some people do not get infected by viruses and do not get sick. Death is different. Regardless of who one is, death is inevitable. Those with the four dhyānas (四禅定) can prolong their lifespan, but ultimately, the five aggregates body still perishes. The Buddha can abide in the world for great kalpas or even immeasurable kalpas, but ultimately must also relinquish the position and leave the land established by himself.
A person can possess everything in life, but after death, everything becomes useless: money, power, status, reputation, knowledge, learning, family, household, etc. Regarding the matter of death, all are of no avail and helpless. Observing at this time, apart from the good and evil karma created in a lifetime, which one can take along at will and receive karmic retribution for, everything else becomes unusable. Therefore, we should understand what wise people, living in the secular world for a lifetime, should most pursue; what can bring oneself the most benefit; what can bring oneself suffering, poverty, and lowliness; and what can never be obtained or taken away.
