The World of Black Boxes

Chapter Ten: Related Issues Concerning the Subtle Sense Faculties (Indriya)

I. The Functions of the Subtle Sense Faculties Are Mutually Compensatory

Question: A child suffered a fright at six months old and subsequently became mentally impaired, with severely affected language, behavior, and social interaction skills. However, as he grew older, an astonishing phenomenon emerged: his ability for rapid mental calculation became remarkable, almost surpassing everyone in the world, even comparable to a computer. How is this phenomenon explained?

Answer: At six months old, a child's subtle sense faculties in the brain are not yet fully developed. Modern medicine has found that at birth, the size of a child's cranium is about a quarter of an adult's; a six-month-old's brain capacity is still less than half that of an adult, and both the conscious mind and the body's organs are very fragile. When subjected to a significant fright, the reaction of the manas (mental faculty) becomes abnormal, prompting an abnormal reaction in the brain's nervous system. The flow of qi and blood cannot proceed normally, brain activity is obstructed, resulting in damage to the function of a specific part of the subtle sense faculties.

Abnormal blood flow in the heart prevents it from efficiently supplying blood to the whole body, leading to problems in the brain's later development and ultimately forming a brain disability, commonly known as "brain damage." However, so-called brain damage is not complete impairment, because when a person's subtle sense faculties are partially damaged causing functional impairment, the functions of other parts will instead strengthen. This is what modern medicine calls "compensatory function." The brain's compensatory function is greater the younger the age.

The area of the subtle sense faculties in the posterior part of our brain is structurally very complex, divided into many regions, each responsible for a specific function of the body. The entire brain is formed by the four great elements (mahābhūta). The solid matter constituting the brain, such as the cerebral cortex and nerve fibers, as well as liquid substances like cerebrospinal fluid and blood, are all material forms (rūpa). The body's blood flows through the brain, bringing the four great elements as nutrients to provide nourishment for the development and operation of the posterior brain's subtle sense faculties. These nutrients can influence the thinking of the conscious mind and the discerning activities of the six consciousnesses. When frightened, the blood flow becomes abnormal; blood stagnates in local areas, and the brain tissue deprived of blood supply stops developing or even atrophies.

Under normal circumstances, the nutrients composed of the four great elements are evenly distributed throughout the brain. Because the distribution of material forms (rūpa) is uneven, a part of the subtle sense faculties receives abundant nutrients, making the functional capacity of that brain region strong, and the corresponding conscious function in that area is enhanced. Other areas that receive insufficient or no nutrients will see their corresponding functions diminish or atrophy. This child is exceptionally agile and developed in mathematical thinking, unaffected negatively, while being affected in areas like language. His abnormal walking indicates that some function in the cerebellum is also impaired, as the cerebellum is responsible for body balance and walking. Where function is impaired, the corresponding ability weakens. Where does the weakened function go? It is used to supplement the area where the function is more developed.

Compensation occurs in two aspects: one in the material aspect (rūpa), and the other in the mental aspect (citta). Using the term "compensation" is not entirely precise; it should be said that the function of thinking in a certain area becomes exceptionally developed due to compensation. This is because the subtle sense faculties corresponding to this function were not only unaffected in absorbing the material four great elements but also absorbed nutrients originally destined for other brain regions. This is the explanation from the material aspect.

Explaining from the mental aspect: a person whose subtle sense faculties develop normally should have balanced development of the functions of the six consciousnesses. Due to the impact of the fright, this child's development of the six consciousnesses became unbalanced. The six consciousnesses are significantly deficient compared to normal people in language, behavior, and social interaction, while unexpectedly compensated in mathematical thinking, calculation, and memory. If modern medical technology were sufficiently advanced to classify the various functions of the subtle sense faculties in detail and locate the corresponding brain tissue regions anatomically, it would be found that the brain tissue and neurons responsible for mathematical thinking are particularly developed. The six consciousnesses depend on the faculties (indriya) and objects (viṣaya) as conditions. The strength or weakness of the subtle sense faculties naturally influences conscious thinking.

Lacking relevant knowledge in medical physiology, I cannot provide a detailed explanation in this regard, so I will use an example from the Vijñapti-mātratā (Consciousness-Only) doctrine. For instance, a blind person, because the eye faculty is damaged and cannot clearly see visual objects, has only four of the first five consciousnesses (ear, nose, tongue, body) functioning normally. The attention of the sixth consciousness, the mental consciousness, focuses on the mental objects (dharmas) related to sound, smell, taste, and touch. To compensate for the lack of external perception due to the defect in visual consciousness, the blind person's ear faculty becomes particularly sharp. Slight sounds others might not hear, he might hear. Because he constantly directs his attention (manasikāra) to the ear faculty, the Tathāgatagarbha (Buddha-nature storehouse) cooperates with the manas to make the ear faculty developed and sensitive, transferring energy to hearing.

Why can it transfer to hearing? It is the diversion of the conscious mind, the diversion of consciousness seeds (bīja). Using the analogy of river water diversion: with the total volume unchanged, if the flow elsewhere decreases, the water flowing through this place naturally increases. Our conscious mind's attention is limited; the seeds of consciousness are limited. If the limited seeds of consciousness are used for average distribution, no function is particularly strong. If part of the function is shut down, and all energy, all seeds of consciousness, are concentrated in one aspect, then that function becomes exceptionally developed. This child is the same: functions like language, behavior, and physical balance weakened, so the attention of the conscious mind, all seeds of consciousness, concentrated on mathematical thinking. This child's energy does not project outward; it is all used for mathematical thinking, making his mathematical thinking ability extremely developed, granting him extraordinary mathematical calculation skills.

To some extent, this can also be considered a method of cultivating concentration (samādhi). So-called concentration means the mind does not project outward, causing the seeds of consciousness to concentrate and flow in one place. The discerning power becomes exceptionally strong, discrimination becomes very clear, and it is particularly effective for contemplation (vipaśyanā) and meditation (dhyāna). Part of this child's conscious function was shut down or weakened; his energy concentrated entirely on thinking related to arithmetic. This is called concentration.

Because of this concentration, he attained a kind of great wisdom in this area, enabling him to calculate very complex problems quickly and accurately. Of course, this is also related to karmic seeds from past lives; his past life might have been very outstanding in this area, possessing this specialty. In this life, this accident caused this function to be developed. This accident is also a karmic result; his functional specialty is also a karmic result. Precisely these two karmic results combined led to his current condition.

A normal child's development and growth of the subtle sense faculties in the posterior brain are certainly balanced. At this time, the operation of the subtle sense faculties is unimpeded; his conscious mind distributes attention evenly across the various functional regions of the posterior brain, so the attention of the conscious mind is relatively scattered. Such a child might be competent in many areas but outstanding in none. Because he lacks concentration power, his conscious mind is not focused, so no special function emerges, and he cannot achieve special accomplishments. Because functions develop evenly in all aspects, the power is dispersed. This principle is the same as the principle of cultivating concentration.

Looking again at the disabled child in the video, judging from his expression, he has meditative concentration (dhyāna). His mind does not scatter outward; his attention is entirely on mental thinking in the brain. The mental thoughts belong to the realm of exclusive mental images (pratyakṣa-nirbhāsa). He focuses entirely on the realm of exclusive mental images. The exclusive mental consciousness (manovijñāna) is very strong, while the consciousnesses associated with the five senses (pañcavijñāna) are weakened. The external world does not cause him to expend much energy to grasp at objects; his energy is almost entirely concentrated on the exclusive mental consciousness. His exclusive mental consciousness is exceptionally developed, so his arithmetic thinking ability is very strong, and this potential is developed.

A person with relatively balanced development of subtle sense faculties can also enhance talent in a certain area through acquired training. For example, some accomplished scientists focus on their research projects; their minds do not project outward, their energy is entirely concentrated on a specific project, focused on a single point, so their achievements in that research project are very outstanding. For instance, the mathematician Chen Jingrun was absent-minded in daily life, seeming like a fool in the eyes of ordinary people. That was because he did not focus on the details of daily life; he devoted all his energy to professional mathematical research, thus achieving significant results.

Some artists, when engaged in creation or performance, enter a state of self-forgetfulness with total devotion, which is also a state of concentration. Because a person's energy, vitality, and seeds of consciousness are limited, if used evenly or scattered everywhere grasping at objects, no part will be outstanding. If one can cause the seeds of consciousness to concentrate and flow, using all energy entirely concentrated, it will form a very powerful function.

This is true in worldly matters, and it is no exception in the cultivation and realization of the Buddha Dharma. To eradicate the view of self (satkāya-dṛṣṭi), to meditate to realize the mind (citta), to contemplate the profound meanings of the Dharma, the conscious mind must not grasp at objects everywhere, must not excessively disperse energy to pay attention to unrelated worldly affairs, must not hold onto everything, unwilling to let go. To achieve accomplishment, one must have concentration power. With concentration power, the conscious mind can focus, and its function can become powerful. Therefore, to achieve accomplishment in the Buddha Dharma, one must relinquish some things to gain others; energy cannot be scattered everywhere. Of course, the cultivation of concentration power should also be appropriate; one should not focus excessively on the state of concentration, otherwise, one will enter deep concentration and be unable to think anymore.

II. Issues Concerning the Consumption and Replenishment of the Four Great Elements in the Subtle Sense Faculties

Question: The physical body is composed of the four great elements (mahābhūta). The four great elements on the physical body are also constantly flowing. Humans absorb the four great elements from outside the body through diet, breathing, etc., transforming them into nutrients composed of the four great elements required by the body. Simultaneously, the four great elements on the body are constantly being consumed and expelled through various excretions. All this operation is only possible through the function of the Tathāgatagarbha. When a person thinks, the Tathāgatagarbha continuously takes the four great elements at the location of the subtle sense faculties to manifest the six sense objects (viṣaya) for the consciousness and manas to discern. Therefore, excessive thinking causes excessive consumption of the four great elements as nutrients in the subtle sense faculties, making the brain feel fatigued. If the supply of the four great elements as nutrients to the subtle sense faculties is insufficient, thinking ability declines. When a person is overly fatigued, they need to sleep, allowing the Tathāgatagarbha to operate the four great elements to replenish the nutrients of the four great elements for the subtle sense faculties. Is this the case?

Answer: The mental objects (dharmas) in the realm of exclusive mental images (pratyakṣa-nirbhāsa) do not consume the material four great elements of the subtle sense faculties. However, the form included in the dharmāyatana (dharmadhātu) does consume the four great elements as nutrients within the subtle sense faculties. But when the manas and mental consciousness operate, they stimulate the subtle sense faculties and neurons, releasing bioelectricity and consuming the four great elements as nutrients. Therefore, when thinking too much, the brain feels fatigued and needs to rest for a while to allow energy in the brain to accumulate again.

When the conscious mind moves, the brain nerves jump, releasing bioelectricity, releasing and consuming energy. Even when entering concentration where the six consciousnesses are still, the manas is still subtly discerning, secretly active, also consuming a tiny bit of the four great elements as nutrients. The lighter the activity of the manas, the less it consumes. The deeper the concentration, the lighter the activity of the manas, and the less it consumes. Entering the state of non-perception (asaṃjñā-samāpatti), one can remain concentrated for several kalpas or longer without needing food or drink, but the body will become emaciated.

III. Do Sleeping Pills and Anesthetics Have the Same Effect?

Sleeping pills and anesthetics both act to inhibit the brain and various nerve tissues. They can prevent the nervous system from transmitting various signals from the body to the subtle sense faculties. If there is no information, no internal objects, within the subtle sense faculties, the six consciousnesses will not arise to discern. Then, the body's pain sensations cannot be transmitted to the subtle sense faculties, there is no consciousness to feel the pain, and the body has no sense of pain. Or, if there is no consciousness to think about mental objects, one will be in a dormant state.

Since they can inhibit brain nerve activity, they have toxic side effects and can damage the nervous system. When brain activity is inhibited, the thinking activity of consciousness is obstructed, which can cause intellectual decline, premature aging, and dementia. All drugs have a certain destructive effect on the nervous system. Taking too much medicine causes bones to change color, usually turning green or black, representing the color of poison. Since the brain and its activities can be influenced and controlled by many factors, they lack autonomy. Phenomena lacking autonomy are impermanent, unreal phenomena, neither self nor belonging to self.

IV. The Activities of the Seven Consciousnesses All Consume the Energy of the Subtle Sense Faculties

Regarding brain waves: every brain neuron has a nucleus. Each nucleus constantly emits brain waves outward at all times. This is the root source of our usual psychological activities consuming our own energy. Moreover, when the six faculties contact the six objects, consciousness releases a large amount of brain waves during mental focus, analysis, reasoning, and judgment. When consciousness is thinking, brain waves are emitted outward and consumed the most. Therefore, when a person cultivating concentration focuses inward and does not grasp at external objects, the energy consumed is less.

All nerve tissues throughout the body ultimately concentrate in the brain, at the location of the subtle sense faculties. The internal six objects are manifested at the location of the subtle sense faculties. The seven consciousnesses also operate at the location of the brain's subtle sense faculties. As soon as the seven consciousnesses operate and move, they affect the brain's nervous system, and then the nervous system transmits throughout the whole body. Therefore, various conscious mental activities and mental reactions can trigger changes in the physical body, affecting the body's breathing, heartbeat, pulse, blood circulation, internal organs, and even the skin. Finally, we arrive at a conclusion: Cultivating the mind is cultivating the body. Another conclusion is left for everyone to infer and prove the principle: Cultivating the body can also nurture the mind.

The Buddha Dharma is the most rigorous science, the most advanced science. But lacking merit, lacking meditative concentration, lacking wisdom, one cannot realize it. Insufficient concentration power leads to inadequate logical thinking ability; thinking is not meticulous enough, so wisdom cannot be developed. Many people always like to learn theories everywhere but never spend time cultivating concentration and contemplating the Dharma. As a result, what they learn is only theoretical knowledge, utterly useless for their own body and mind. Afflictions remain afflictions; lack of wisdom remains lack of wisdom; arrogance remains arrogance; the sense of self remains the sense of self. They gain not a bit of the benefit of liberation of body and mind.

V. How Do People with Amnesia Recover Their Memory?

Question: Twelve years ago, I suffered severe brain hypoxia, causing functional damage. My past memories disappeared. Doctors said I might never remember again; I could only take some medicine to enhance my memory a little. For these twelve years, my memory has been very poor; I couldn't remember people's faces, couldn't recall things that just happened. This year during the pandemic, I was alone in Wuhan. During those dozens of days, it was especially quiet. Suddenly one day, past people and events flashed in my brain, scene by scene, exceptionally clear.

I immediately called my mother. She asked me many things and found that I had truly remembered. But the memories of these twelve years are very vague. I really want to know an answer: what exactly is happening with amnesia and memory recovery? Also, regarding my personality, I observed that after recovering my memory, I am more like my childhood self—few distracting thoughts in my mind, concentrated attention, good self-discipline. Even with very little sleep, I have good energy all day, completely unlike myself in these twelve years. My brain has become very active. What exactly is going on?

Answer: If the brain lacks oxygen, qi and blood cannot flow normally, unable to synthesize the nutritional elements in the blood. The blood supply becomes insufficient. With insufficient blood supply, the subtle sense faculties of the brain lack the corresponding seeds of the four great elements, causing brain function damage. Damaged brain function cannot normally receive and manifest the internal six objects, including mental objects and the realm of exclusive mental images. When faculties and objects cannot contact normally, consciousness cannot arise to recall the past. This is the principle of amnesia.

During this pandemic period, with free time, the manas grasps at fewer objects, having little to do, so consciousness also grasps at fewer objects, has fewer delusional thoughts; both consciousness and manas have meditative concentration. The mind gradually becomes quiet. The manas does not grasp the body intensely; qi and blood flow smoothly; the supply of the four great elements is balanced. The brain replenishes nutrients, function recovers, and it can again normally receive mental objects and the realm of exclusive mental images. Then consciousness arises to discern the realm of exclusive mental images, regaining the functional attribute of memory, thus recovering memory.

But during the twelve years of illness, the subtle sense faculties of the brain were damaged; the discernment of consciousness was weak and vague, unable to recall clearly and distinctly. Clear and distinct seeds of discernment were not stored in the Tathāgatagarbha. After memory returned to normal, there were no clear, manifestable seeds of the realm of exclusive mental images in the Tathāgatagarbha. Therefore, consciousness recalling the circumstances of these twelve years is relatively vague. The function of recalling memory is related to the content discerned by consciousness, the content received by the manas, and karmic seeds.

During these twelve years, consciousness was weak, so its influence and control over the manas lacked strength. The manas exhibited the personality attributes from before. Twelve years ago, consciousness was strong and could effectively control and influence the manas; the character, temper, and disposition of consciousness were dominant. Now that consciousness has recovered its memory and its function is strong again, it will influence and condition the manas, continuing the character, temper, and disposition from twelve years ago.

Medical professors and scientists cannot clearly explain the problem of amnesia, indicating it is not simple. For other Buddhists, it is also not simple, but for us studying Vijñapti-mātratā, it should not be difficult. The sequence of thinking for this problem should be: Since brain hypoxia causes amnesia, what role does oxygen play in the brain? What is the composition, chemical makeup, and function of oxygen? When memory recovers, what role does oxygen play?

Medical physiology holds that oxygen is the catalyst for brain tissue to produce ATP energy. Without oxygen, energy cannot be produced, brain tissue metabolism cannot be guaranteed, and brain tissue loses functionality. Prolonged hypoxia can even lead to irreversible damage or death of brain tissue. Oxygen is a component of blood synthesis. Hemoglobin in the blood can bind with oxygen and be transported through blood vessels to all tissues, including brain tissue. The circulation of blood relies on the function of the wind element (vāyu). Oxygen also contains the wind element. Blood is the nutrient of the four great elements. Without oxygen, qi and blood do not flow; tissue metabolism is hindered and affected. The function of the subtle sense faculties cannot be fully and effectively exerted, cannot play its due role, so conscious activity is obstructed, to the extent that past people and events cannot be recalled.

Consciousness cannot function normally. With the manas primarily operating during these twelve years, consciousness has little memory, almost blank. Therefore, after recovering memory, consciousness cannot recall that period; it can only recall the time period when it could function normally, which is twelve years ago. His daily manifestation is the character, temper, and disposition of his childhood twelve years ago.

She recovered her memory after her mind became quiet and attained meditative concentration. With meditative concentration, the mind is quiet; the manas does not grasp the body intensely; there are no obstructions; qi and blood flow smoothly. As long as qi and blood flow smoothly in the body, it is healthy, free from illness and affliction. Smooth circulation of qi and blood can unblock the qi and blood throughout the body; the brain tissue is repaired. This shows that meditative concentration is an instrument for detecting illness; meditative concentration is a healing instrument. Meditative concentration can reduce the grasping and delusional thoughts of the manas. As long as the manas does not have delusional thoughts, it won't have the desire to grasp the body, and the feelings will naturally be different.

When ill, do the five faculties suffer? Do the six objects suffer? Do the six consciousnesses suffer? What do the six consciousnesses suffer? They have no nature of objects (viṣaya). When one cultivates to a certain point, one will discover that every phenomenon is good; every phenomenon can eradicate the view of self; every phenomenon can realize the mind and see the nature; every phenomenon is the wisdom of consciousness-only (vijñapti-mātratā-jñāna).

VI. Variation in the Subtle Sense Faculties Can Cause Variant Discernment in the Six Consciousnesses

When the subtle sense faculties vary, the appearance of the internal six objects will also vary and not faithfully represent the original appearance of the external six objects. For example, sentient beings in the dog realm have heavier karmic obstructions than humans. The six objects they discern differ somewhat from human discernment. For instance, their discernment of color differs from humans; their discernment of color is very low, lacking discrimination. Yet their night vision is exceptionally good; in pitch-black nights, they can still discern surrounding people and things. This is determined by the structure of the eye subtle sense faculties of dog realm sentient beings.

Generally speaking, for the eye consciousness to see form, light is needed. Appropriate brightness can illuminate the form object truthfully so it can be transmitted to the "black box" of the subtle sense faculties, then the eye consciousness arises to discern the form object. Without light at night, form cannot be illuminated and manifested, so it cannot be discerned. Different brightness levels cause the form object to manifest differently, so the form object discerned by the eye consciousness is different. However, this does not hinder the existence and manifestation of the external form object, which exists and manifests unrestricted by light or other conditions, although it is also momentarily arising, ceasing, and changing.

The structure of the dog's subtle sense faculties differs from humans; seeing form is not affected by light because it sees its own internal form object within the "black box," not the external form object. The nose subtle sense faculties of dog realm sentient beings also differ from humans, so their sense of smell is extremely sensitive; they can discern various different smell objects, including the smell objects of various poisons. Humans cannot do this; their sense of smell is not developed enough. The reason is the issue of the "black box" of the subtle sense faculties. The structure of the posterior brain "black box" differs for each type of sentient being, so the functional roles of the seven consciousnesses discerning the six objects also differ. Although sentient beings may face the same external six objects, the internal six objects within the "black box" are different, so what the conscious mind discerns is different.

From this, it can be seen that the phenomena seen by sentient beings are all phenomena from their own "black box." The special construction of the "black box" determines the special phenomena seen. What determines the construction of the "black box"? It is determined by their respective karmic force, the karmic seeds planted by actions in past lives.

VII. Brain Nerve Activity is Facilitated by the Mental Activities of the Sixth and Seventh Consciousnesses

When the eye consciousness sees form, there must be a subtle action of "fixing the gaze" before consciousness arises. Closely observing this process of fixing the gaze inevitably accompanies nerve impulses at the location of the subtle sense faculties in the brain. Whenever consciousness and manas have mental activity, there are nerve impulses in the brain because the faculties, objects, and consciousness—these three—combine and make contact. The subtle sense faculties are then stimulated, and only afterward does the discerning activity of the conscious mind occur. Therefore, the subtle sense faculties move first, the conscious mind moves afterward. A person with good concentration power can observe and feel their brain move first, then mental activity appears. This phenomenon can be observed with precise scientific instruments.

When seeing form, at least four consciousnesses participate; other consciousnesses also have other activities. The eight consciousnesses operate together harmoniously; all phenomena arise, but all are manifested by the eighth consciousness outputting seeds and karmic seeds transforming and creating them. The seven consciousnesses are only one condition for the arising of all phenomena; there are other conditions that prompt the eye consciousness to see form. The cause—the fundamental cause is the eighth consciousness; the karmic cause is karma from past lives, or karmic seeds.

When faculties and objects make contact, if there is no condition of the manas grasping at objects, the arising of the first six consciousnesses will not occur. Therefore, every nerve impulse at the location of the subtle sense faculties is a physiological manifestation of the manas operating from attention (manasikāra) to mental activities (caittas) like feeling, perception, and volition. The appearance of an object is like a switch that activates the operation of the manas's mental activities of feeling (vedanā), perception (saṃjñā), and volition (cetanā), thus giving rise to the operation of the six consciousnesses and the five aggregates (skandhas), and also the harmonious operation of the eight consciousnesses.

VIII. Degeneration of the Subtle Sense Faculties Can Cause Alzheimer's Disease

Question: Why can't a person with Alzheimer's remember the most familiar people around them?

Answer: Familiar people are not necessarily the people they are most interested in or who are most important to them, so a person with Alzheimer's cannot remember or recall them.

After problems arise with the brain's subtle sense faculties, elderly people still remember past events very clearly and often like to recall people and events from childhood and earlier times. But they have little impression of people and events from recent years; they remember and are interested in the people they care about most and like the most, but have little impression of others. Because as age increases, the subtle sense faculties of the brain become increasingly altered, causing memory function to decline more and more, and many people and events cannot be remembered. Events from youth and childhood are already stored in the Tathāgatagarbha; if the sixth and seventh consciousnesses have no disease, they can be recalled. Memory for events in old age is poor, so they cannot be recalled.

Some deeply engraved events, the older one gets, the more vividly they are remembered; one cannot forget them even if trying. The depth of memory is entirely determined by the manas. If the manas is not interested, consciousness cannot remember even if it tries. An Alzheimer's patient does not recognize you, cannot remember you, indicating you are not important to him. The people he constantly talks about and thinks about in his heart are the most important people to him, the ones he is most interested in. Also, Alzheimer's patients have selective memory and amnesia; this is related to karmic conditions and the state of the brain at the time. Memory recall is the functional role of the exclusive mental consciousness. Elderly people cannot remember or recall recent people and events because brain function has degenerated; first, they cannot remember, leading to later inability to recall.

Whether a person has you in their conscious mouth or in their manas heart—by now, it shouldn't be difficult for us to judge.