Commentary on the Mahayana Vijnaptimatrata Sutra
Chapter Seven The Formlessness of Consciousness Beyond Visual Perception
Original Text: At that time in the assembly, Prince Mahābhaiṣajya arose from his seat, joined his palms, and addressed the Buddha: "World-Honored One, when consciousness abandons the body, what form does it take?" The Buddha said: "Excellent, excellent, Mahābhaiṣajya! The question you ask now is profoundly deep, within the Buddha's own sphere of realization. None but the Tathāgata can comprehend it." Then the noble youth Bhadrapāla addressed the Buddha: "The question posed by Prince Mahābhaiṣajya is profoundly deep; his wisdom is subtle, sharp, clear, and decisive."
Explanation: At that moment in the assembly, another bodhisattva, Prince Mahābhaiṣajya, stood up from his seat, joined his palms, and asked the Buddha: "World-Honored One, since the ālaya-vijñāna can abandon the material body, what is its form like?" The Buddha said: "Mahābhaiṣajya, your question is excellent indeed! The question you ask now is extremely profound; it pertains to the Buddha's own sphere of realization. Only the Buddha can fully understand it; others do not know, and no one else can resolve this question." Then the bodhisattva Bhadrapāla said to the Buddha, "The question asked by Prince Mahābhaiṣajya is exceptionally profound; his wisdom is extremely subtle, sharp, and his faculties are keen."
Original Text: The Buddha told Bhadrapāla: "This Prince Mahābhaiṣajya has planted roots of virtue at the place of Buddha Vipaśyin. He was born among non-Buddhist ascetics for five hundred lifetimes. While a non-Buddhist, he constantly contemplated the meaning of consciousness. What is consciousness? What constitutes consciousness? For five hundred lifetimes, he could not decisively understand it. He did not know the coming and going of consciousness, nor its origin. Today, I shall dispel his web of doubt, enabling him to attain understanding."
Explanation: The Buddha told Bhadrapāla that Prince Mahābhaiṣajya had previously planted roots of virtue at the place of Buddha Vipaśyin and had been born among non-Buddhist schools for five hundred lifetimes. While a non-Buddhist, Prince Mahābhaiṣajya constantly contemplated the meaning of the ālaya-vijñāna in the Buddha's teachings, possessing very profound roots of virtue. He often pondered what the ālaya-vijñāna is, what its essential nature is, and what its functions are. He contemplated these dharmas for five hundred lifetimes without arriving at an answer, not knowing the coming and going of the ālaya-vijñāna, nor its origin. Prince Mahābhaiṣajya's ability to contemplate these dharmas indicates profound roots of virtue, enabling him to avoid the three lower realms for five hundred lifetimes, being reborn as a human life after life to continue contemplating these dharmas. "I shall now dispel Prince Mahābhaiṣajya's doubts in order to liberate his mind and resolve his understanding."
Original Text: Then the noble youth Bhadrapāla said to Prince Mahābhaiṣajya: "Excellent, excellent! The question you ask now is subtle and profound. The question posed by Candraprābha is shallow and narrow, like an infant whose mind roams external objects without knowing the inner. The true Dharma is rarely heard; Buddhas are difficult to encounter. The Buddha's perfectly complete and vast wisdom, his unfathomable profound insight, and the ultimate subtle principle — we should earnestly inquire about them."
Explanation: Then the bodhisattva Bhadrapāla said to Prince Mahābhaiṣajya: "Noble one, your question is excellent indeed! The question you ask now is both subtle and profound. The question asked by the bodhisattva Candraprābha is shallow and inferior, like an infant whose mind greedily seeks outward without turning inward to seek the self-mind. The true Dharma is rare and difficult to hear; Buddhas are difficult to encounter. The Buddha's wisdom is perfect, vast, and profound; no one can measure its depth, its wondrous wisdom, or its subtle principles. We should indeed inquire with single-minded focus."
Original Text: At that time, Prince Mahābhaiṣajya, seeing the Buddha's radiant and joyful countenance, relaxed and pleased like autumn lotuses in bloom, felt elated and joyful. With single-minded focus, he joined his palms and addressed the Buddha: "World-Honored One, I cherish the profound Dharma; I thirst for and revere the profound Dharma. I constantly fear that the Tathāgata will enter parinirvāna, and I will not hear the true Dharma. Then, among beings in the five degenerations, I would be ignorant and unknowing, unable to distinguish good and evil. Regarding the wholesome and unwholesome, ripened and unripened, I would be unable to discern, bewildered and revolving in the suffering destinies of saṃsāra."
Explanation: At that time, Prince Mahābhaiṣajya, seeing the Buddha's countenance as kindly, benevolent, relaxed, and joyful, like autumn lotuses in full bloom, wished to request the Buddha to expound the profound and wonderful Dharma. Elated and joyful, he joined his palms with single-minded focus and said to the World-Honored One: "World-Honored One, I delight in the profound Dharma; I revere the profound Dharma. I constantly fear the Buddha's entry into nirvāna, after which I would be unable to hear the profound Buddha-Dharma. Amidst the five turbidities of the degenerate age, my mind would be foolish and dark, utterly ignorant, unable to distinguish wholesome dharmas from unwholesome ones. Regarding wholesome and unwholesome dharmas, whether roots of virtue are ripened or unripened, I would be unable to discern, bewildered and revolving in the bitter sea of birth and death, unable to escape."
Those with profound roots of virtue are all like Prince Mahābhaiṣajya, thirsting for profound Dharma to seek wisdom and liberation. Those without profound roots of virtue, if they encounter a Buddha abiding long in the world, become lax in their practice; or they cease to regard the Buddha as rare and wondrous, failing to generate deep reverence, nor do they develop faith and delight in the Dharma. To liberate such beings, the Buddha does not choose to abide long in the world, lest beings become lax in their practice. Consequently, once the Buddha announces his imminent parinirvāna, beings hasten to inquire about the Dharma and diligently practice, fearing they will no longer receive the Buddha's guidance and instruction. For those prone to laxity, not seeing the Buddha frequently also has benefits, as it can inspire pure faith in seeing, revering, and constantly following the Buddha in study, thereby advancing on the path.
Original Text: The Buddha told Prince Mahābhaiṣajya: "The true Dharma of the Tathāgata is difficult to encounter and difficult to attain. In the past, for half a gāthā, I climbed a mountain and threw myself down, abandoning my body and life to seek the true Dharma. I underwent immeasurable, hundreds of thousands of koṭis of various kinds of suffering and hardship. Mahābhaiṣajya, whatever profound Dharma you aspire to, ask freely. I shall explain it to you in detail."
Explanation: The Buddha told Prince Mahābhaiṣajya, "The true Dharma of the Tathāgata is difficult to encounter and difficult to attain. In the past, for half a verse, I climbed to the summit of a mountain and cast myself down, abandoning my body and life solely to seek the true Dharma. I underwent immeasurable hundreds of thousands of koṭis of various kinds of suffering and hardship in order to seek the Dharma and attain liberation. Mahābhaiṣajya, whatever subtle and profound Dharma you wish to obtain, ask freely, and I shall explain it to you in detail."
When the World-Honored One was cultivating the path and seeking the Dharma in past lives, he offered his body in exchange for half a verse because Śakra, the lord of the Trāyastriṃśa heaven, wished to test the firmness of his resolve to seek the Dharma. Śakra said: "I have half a verse. If you wish to hear it, you must give me your body to satisfy my hunger." The World-Honored One then made a vow and agreed, exchanging his life for half a verse of the Dharma. This shows how utterly sincere and earnest the World-Honored One's mind seeking the Dharma was at that time. The World-Honored One possessed great wisdom; he knew the value of half a verse was immeasurable, while life was of little account. Sentient beings, through countless kalpas and lifetimes, have pointlessly squandered so many lives in vain. Now, having the opportunity to hear the Dharma and attain liberation, abandoning life is entirely worthwhile.
Original Text: Prince Mahābhaiṣajya addressed the Buddha: "I reverently follow your instruction. World-Honored One, what is the characteristic of consciousness? I beseech you to expound it." The Buddha told Mahābhaiṣajya: "Like a person's reflection appearing in water. This reflection cannot be grasped; it cannot be determined as existent or non-existent. Like the form of a spirit, like the image of craving."
Explanation: Prince Mahābhaiṣajya said to the Buddha: "World-Honored One, I am willing to uphold your teaching. I beseech you to expound to me what the ālaya-vijñāna's form is like." The Buddha told Prince Mahābhaiṣajya: "For example, like a person's reflection appearing in water — this reflection cannot be grasped; it cannot be held, nor can it be scooped up. One cannot say this reflection truly exists, nor can one say it does not exist at all. To say it exists yet it cannot be held — it has no function; to say it does not exist yet it can be seen — therefore, it cannot be discerned by existence or non-existence, because existence and non-existence belong to worldly characteristics, whereas the ālaya-vijñāna has no worldly characteristics; thus, it cannot be spoken of as existing or not existing. It is like the form of a spirit, or the image of craving. Spirits have no form yet have function; craving has no image yet can grasp appearances. The ālaya-vijñāna is likewise — formless, without characteristics, yet it can manifest the appearances of all dharmas."
The body of the five aggregates is an image manifested by the ālaya-vijñāna; all dharmas are shadows transformed by the ālaya-vijñāna; the five aggregates and the eighteen elements are all shadows. These shadows cannot be grasped or held; they vanish in an instant. To say they exist is to acknowledge they are impermanent, illusory, and transforming, like the moon reflected in water or a shadow on the ground. To say they do not exist is to ignore the functioning of the five aggregates. All dharmas are shadows; you cannot say dharmas do not exist, yet although they exist, they are not real, like a mirage.
Craving is harboring great hope; this mind has no form, yet it has the function of mind, capable of giving rise to false appearances. The ālaya-vijñāna is likewise — it has function but no visible form. All dharmas are like reflections in water, images in a mirror. The ālaya-vijñāna is like water, like a mirror, capable of reflecting the shadows of all dharmas, yet not a single dharma can be grasped.
Original Text: Prince Mahābhaiṣajya addressed the Buddha: "World-Honored One, what is craving?" The Buddha said: "Like a person encountering an agreeable form; the eye faculty rushes towards it — this is called craving. It is like holding a bright mirror to look at one's own facial image. If the mirror is removed, the facial image is no longer seen. The migration of consciousness is also like this. The forms of wholesome and unwholesome karmas, and the image of consciousness, are all invisible."
Explanation: Prince Mahābhaiṣajya said to the Buddha: "World-Honored One, what is craving?" The Buddha said: "Like a person facing a pleasing object of form; the eye faculty rushes towards it — this is craving. It is like a person holding a bright mirror, looking at the reflection of their own face. If the mirror is taken away, the facial image disappears and is no longer seen. The ālaya-vijñāna's migration within the body is also like this. The ālaya-vijñāna is like a mirror, manifesting the body of the five aggregates; without the ālaya-vijñāna, there is no manifestation of the five-aggregate body. The karmic seeds of beings' wholesome and unwholesome actions have no form, and the ālaya-vijñāna also has no form; the eye faculty cannot see it."
Original Text: Like a person blind from birth, who does not know the rising and setting of the sun, day and night, light and darkness. Consciousness likewise cannot be seen. The craving within the body, feelings and perceptions are invisible.
Explanation: Like a person blind from birth who does not know the sun's rising and setting, day and night, light and darkness — beings' inability to see the ālaya-vijñāna is the same principle. The ālaya-vijñāna has its own true function but no form for beings to witness. The craving within one's own body, feelings, and perceptions cannot be witnessed by beings.
The mind that desires to obtain, that hopes to obtain, is craving. Beings possess this craving mind, this hoping mind, this grasping mind. This craving mind is formless and without characteristics. This analogy illustrates that the ālaya-vijñāna is likewise formless and without characteristics. Just as when a person faces a liked form, the eye faculty rushes towards it; if they like experienced people or events, the mental faculty (manas) rushes towards them, and the mental consciousness begins to recall, reminisce, recollect, anticipate, and hope — this is the characteristic of craving. The eye faculty cannot see such craving. The ālaya-vijñāna is also formless and without characteristics, yet it can migrate all dharmas into the mind; all dharmas are migrated out by the ālaya-vijñāna. The wholesome and unwholesome karmas created by beings, though formless and without characteristics, are stored as seeds. Seeds are formless and without characteristics; the ālaya-vijñāna's form is likewise invisible, having no characteristics whatsoever.
Original Text: The body's great elements, the sense bases, the aggregates — all are consciousness. All material forms — eyes, ears, nose, tongue, and body; forms, sounds, smells, tastes, and tangible objects, etc. — and the immaterial entities — the mind experiencing pleasure and pain — are also consciousness.
Explanation: The four great elements — earth, water, fire, and wind — in the material body, along with the element of space and the element of consciousness, are migrated by the ālaya-vijñāna, transmitted by it. Seeing the great elements is equivalent to seeing the ālaya-vijñāna, though it cannot be seen with the eye. The sense bases, such as the eye base, ear base, nose base, tongue base, body base, and mind base, are migrated by the ālaya-vijñāna; the five aggregates — form aggregate, feeling aggregate, perception aggregate, volitional formation aggregate, and consciousness aggregate — are migrated by the ālaya-vijñāna. In essence, they are all the ālaya-vijñāna; all functions are entirely the function of the ālaya-vijñāna. The eye faculty, ear faculty, nose faculty, tongue faculty, and body faculty are all migrated by the ālaya-vijñāna; forms, sounds, smells, tastes, and tangible objects are migrated by the ālaya-vijñāna; the immaterial consciousnesses, the six consciousnesses that experience pleasure and pain, are all migrated by the ālaya-vijñāna. All these dharmas are functions of the ālaya-vijñāna.
The eye faculty is formed by the ālaya-vijñāna projecting seeds of the four great elements. The form seen by the eye is manifested by the ālaya-vijñāna projecting seeds of the four great elements. The contact between the two produces eye consciousness, formed by the ālaya-vijñāna projecting seeds of consciousness. Thus, all dharmas are certainly the ālaya-vijñāna. The form aggregate is composed of the four great elements — earth, water, fire, and wind — and is a function of the ālaya-vijñāna. The feeling aggregate is the feeling of the six consciousnesses. The perception aggregate is the perception of the six consciousnesses. The volitional formations aggregate is the volition of the six consciousnesses. The consciousness aggregate is the conscious nature of the six consciousnesses. All are generated by the ālaya-vijñāna projecting seeds of consciousness; all are functions of the ālaya-vijñāna.
All material forms are composed of the four great elements. For example, the five faculties — eye, ear, nose, tongue, and body — and the objects they perceive — form, sound, smell, taste, tangible object, and mental object — are all material dharmas composed of seeds of the four great elements. They are all manifested by the ālaya-vijñāna projecting seeds of the four great elements; all are functions of the ālaya-vijñāna. Besides form, there are the immaterial entities — the six consciousnesses — mental dharmas formed by the ālaya-vijñāna projecting seeds of the great element of consciousness. All are functions of the ālaya-vijñāna, including all functional activities of the six consciousnesses, which are functions of the ālaya-vijñāna.
Not a single dharma can be separated from the ālaya-vijñāna. So who is the master? The ālaya-vijñāna is the master. In the buddha-lands of the ten directions, who is the king? The ālaya-vijñāna is the king. Material dharmas and mental dharmas are entirely the ālaya-vijñāna. Therefore, the Buddha praised Prince Mahābhaiṣajya's question as profoundly deep. Without attaining the wisdom of the stages of bodhisattvahood, one cannot contemplate and realize that all dharmas are the ālaya-vijñāna. After realizing the mind, when contemplating dharmas, material dharmas are material dharmas, mental dharmas are mental dharmas, and the ālaya-vijñāna is the ālaya-vijñāna — each has its own function; one does not attribute all functions of dharmas entirely to the ālaya-vijñāna. In reality, they are all one substance, the ālaya-vijñāna itself, playing with itself. All dharmas one encounters are oneself, are the ālaya-vijñāna; oneself is the ālaya-vijñāna, and all dharmas one encounters are also the ālaya-vijñāna — the entirety is the ālaya-vijñāna. This is the one true dharma-realm.
All that the six consciousnesses perceive are transformations of the ālaya-vijñāna. The form seen is manifested by the ālaya-vijñāna. The eye faculty is manifested by the ālaya-vijñāna. The eye consciousness that sees form is formed by the ālaya-vijñāna. So is there a self? No, the entirety is the ālaya-vijñāna. Our body is manifested by the ālaya-vijñāna. All dharmas we encounter are manifested by the ālaya-vijñāna. Our conscious mind is manifested by the ālaya-vijñāna. What is there of ourselves? What are the five aggregates? They are the ālaya-vijñāna. What are the eighteen elements? Entirely the ālaya-vijñāna. Where is the self? Yet the mental faculty (manas) still clings, thinking "this is done by me," "that is mine." Where is the mental faculty? The mental faculty is manifested by the ālaya-vijñāna; in essence, it is still the ālaya-vijñāna.
Contemplating in this way to the end, one can realize selflessness. The degree of selflessness deepens progressively; complete selflessness is Buddhahood. Prajñā wisdom should develop and advance in this direction. As this wisdom deepens further, it transforms into the wisdom of consciousness-only (vijñapti-mātra). However, there are prerequisites: the conditions for being a bodhisattva, such as meditative concentration and merit, must be fulfilled; the six pāramitās must be cultivated to completion. While this conclusion is presented here, without the process of verification in between, it does not yet belong to oneself. Only with the verification process, where the result is attained through verification, does the Buddha-Dharma truly become one's own. Then body and mind are completely overturned. After body and mind are transformed, consciousness is transformed into wisdom, and ultimately, one attains Buddhahood.
Original Text: Mahābhaiṣajya, like a person whose tongue obtains food and knows sweet, bitter, pungent, sour, salty, astringent, and other flavors — the six tastes are all discerned. The tongue and the food both have form, but the flavor is formless. Also, due to the body's bones, marrow, flesh, and blood, one perceives various sensations. Bones, etc., have form; sensations are formless. Know that the fruition of consciousness, whether meritorious or non-meritorious, is also like this.
Explanation: Mahābhaiṣajya, as a person's tongue contacts food, it knows the sweet, bitter, pungent, sour, salty, astringent, and other six flavors — the function of tongue consciousness is to discern and differentiate the object of taste. Wherever there is consciousness, there is the nature of discrimination and cognition. The tongue and food both have form; they are material dharmas composed of the four great elements. But the tasted sweet, bitter, pungent, sour, salty, astringent — the object of taste — is formless.
Also, because there is a material body, with bones, muscles, flesh, and blood, the conscious mind can feel all bodily sensations, such as pain, comfort, lightness, ease, or cold, hunger, thirst — these feelings. Without a material body, could one feel? No. Without the body faculty contacting the object of touch, consciousness does not arise, and there is no function of sensation. Bones, flesh, blood, etc., have form; they are material dharmas composed of the four great elements. But the conscious mind that feels is formless, and the feeling of the conscious mind is also formless. Therefore, know that the meritorious and non-meritorious karmic fruits of the ālaya-vijñāna are likewise formless and colorless.
Original Text: At that time, the noble youth Bhadrapāla bowed at the Buddha's feet and addressed him: "World-Honored One, can this consciousness be known as meritorious or non-meritorious?" The Buddha said: "Listen well. Without having seen the truth, one cannot know consciousness. Consciousness cannot be seen; it is not like an āmalaka fruit in the palm. Consciousness does not reside within the eyes, etc. If consciousness resided within the eyes, etc., then splitting open the eyes, etc., one should see consciousness."
Explanation: At that time, the bodhisattva Bhadrapāla bowed at the Buddha's feet and again asked: "World-Honored One, does this ālaya-vijñāna contain meritorious fruits or not?" The Buddha said: "Listen carefully, Bhadrapāla. One who has not realized the truth cannot realize the ālaya-vijñāna; one cannot perceive the ālaya-vijñāna. The ālaya-vijñāna cannot be seen with the eye; eye consciousness cannot perceive it. The ālaya-vijñāna is not like an āmalaka fruit in the hand, visible to eye consciousness. The ālaya-vijñāna is not within the eye faculty, nor within the ear faculty, not within the nose faculty, not within the tongue faculty, nor within the body faculty. If the ālaya-vijñāna were within the eye faculty or other five faculties, splitting open the eye faculty, etc., one should be able to see the ālaya-vijñāna, but in fact, the ālaya-vijñāna cannot be seen."
"Without having seen the truth, one cannot know consciousness" — this "truth" (satya) refers to the truth, reality. In the Hinayana, "truth" refers to the truth of the Four Noble Truths. In the Mahayana, it refers to the ālaya-vijñāna, the eighth consciousness, Tathāgatagarbha, the true reality mind. One who has not realized the Tathāgatagarbha cannot perceive this consciousness. This "see" does not refer to physical sight but to realization. "Without having seen the truth, one cannot know consciousness" — only when you see the truth, realize the true reality, can you perceive this consciousness, but this is still not physical sight.
Realizing the ālaya-vijñāna means knowing, in terms of function, that this is the function arising from the ālaya-vijñāna; understanding the function of the ālaya-vijñāna is realization — it does not mean seeing it with the eyes. For example, realizing wind — knowing wind has appeared — is not seeing the wind but recognizing the wind based on the function it performs, knowing the wind has arrived. When the wind blows and you see leaves moving, you know there is wind, but you cannot see the wind itself. Similarly, we realize the ālaya-vijñāna functioning within the five aggregates by knowing how it functions and what functions it performs. But can we see the ālaya-vijñāna? No, consciousness cannot be seen; it can only be realized in its function, knowing what function it performs and how it operates behind the scenes.
When realizing the ālaya-vijñāna, one must know how it functions, what functions it performs. In the combined operation of the eight consciousnesses, one must know which function is manifested by it, distinguishing the eight consciousnesses one by one. For example, when our eyes see form, there is eye consciousness, mental consciousness, mental faculty (manas), and the eighth consciousness. If we say the ālaya-vijñāna functions here, we must point out exactly what function it performs and how it operates specifically. Realizing the ālaya-vijñāna also requires knowing its exact location, how it operates, and how it cooperates with the seven consciousnesses and the five aggregates. One can know the coarse functioning of the ālaya-vijñāna, but its subtle functioning requires further cultivation, careful observation, and contemplation to perceive the more subtle operations of the ālaya-vijñāna. Like when the Sixth Patriarch attained enlightenment, he realized the five "How then the self-nature..." aspects, knowing some details, enabling him to state the five "How then the self-nature..."
In the discrimination of the six sense objects, the deluded minds of the seven consciousnesses function, and the true mind also functions. Only after gaining the ability to distinguish the functions of the eight consciousnesses individually can one realize the ālaya-vijñāna. Through direct perception within the combined operation of the true and false in the five aggregates, observing the function of the ālaya-vijñāna is realization. Realizing the functions of the various consciousnesses is all done by mental consciousness and the mental faculty.
The five sense consciousnesses cannot realize it because they cannot perceive the ālaya-vijñāna. Therefore, the Buddha said consciousness cannot be seen; it is not like seeing an āmalaka fruit placed in the palm. An āmalaka fruit has form and color; the ālaya-vijñāna is formless and colorless. Eye consciousness can only see material objects with form and color; it cannot see the formless, colorless conscious mind. The eyes do not contain the ālaya-vijñāna. If the ālaya-vijñāna were within the body, slicing the body piece by piece should reveal it, but in fact, it cannot be found. Even the World-Honored One himself could not see the form of consciousness; he could only perceive its functional manifestations.
Original Text: Bhadrapāla, the Buddhas as numerous as the Ganges sands know consciousness is formless. I too know consciousness is formless. Consciousness cannot be seen by ordinary fools. I merely use similes to reveal it. Bhadrapāla, wishing to know the merits and faults of consciousness, listen now.
Explanation: Bhadrapāla, Buddhas as numerous as the sands of the Ganges have realized the ālaya-vijñāna and know it is formless. I too have realized the ālaya-vijñāna and know it is formless. The ālaya-vijñāna cannot be perceived by ordinary foolish beings. I can only use various similes to expound and reveal the ālaya-vijñāna. Bhadrapāla, if you wish to know the meritorious and non-meritorious karmas stored within the ālaya-vijñāna, you should now listen carefully.
Original Text: For example, suppose a person is possessed by certain devas, or gandharvas, etc., and yakṣas, etc., spirits. Bhadrapāla, what do you think? Regarding the entity possessing him due to devas, etc., spirits — can this possessing entity be seen by seeking within the body? Bhadrapāla replied to the Buddha: "No, World-Honored One. The entity possessing him due to devas, etc., spirits is formless and without shape. Sought inside or outside the body, it is invisible."
Explanation: The Buddha said: For example, suppose a person is possessed and controlled by certain devas, or gandharvas (non-human beings), or yakṣas, etc., spirits. Bhadrapāla, what do you think? This person is possessed by devas or spirits — can you see the spirits' or non-humans' material bodies on this person's body? The bodhisattva Bhadrapāla replied to the Buddha: "It cannot be seen, World-Honored One. Non-humans and spirits attaching to a person's body are formless and colorless; whether sought within the person's body or outside, they cannot be seen."
The Buddha often uses similes when teaching the Dharma because similes are vivid, making it easier for beings to understand. When spirits possess someone, the mind clearly knows spirits are present, yet no one can see them. Similarly, the ālaya-vijñāna also functions within the five aggregates; it is likewise invisible, yet it truly exists and functions. Like spirits possessing the five aggregates, after possession, the spirits command the five aggregates, making them do whatever the spirits wish; the five aggregates must obey the spirits' commands. Whom do we beings obey? We obey the commands of the ālaya-vijñāna, and the ālaya-vijñāna accords with the mental faculty (manas).
We should understand: Who functions when the five-aggregate body walks, stands, sits, or lies down? It is the combined function of the eight consciousnesses. Without the eight consciousnesses, the body cannot walk, stand, sit, or lie down; without the eight consciousnesses, one cannot even sit — lying down, it is just a pile of dead flesh. Therefore, the material body has the eight consciousnesses to enable walking, standing, sitting, lying down, greeting, seeing off, dressing, and eating.
Original Text: Bhadrapāla, if possessed by greatly meritorious devas, then fine incense and flowers, burning various renowned incenses, fragrant and delicious food and drink, cleanly arranged, ritual offerings and utensils — all must be splendid and pure. Similarly, when consciousness is nourished by merit, it obtains the fruit of nobility and blissful ease. One may become a king of men, or a prime minister, or a noble of high status, or wealthy and independent, or a great elder, or a great merchant lord, or attain a deva body, experiencing superior heavenly fruits. Because consciousness is nourished by merit, the body obtains pleasurable retribution.
Explanation: Bhadrapāla, if a deva possessing this person's body is a meritorious one, the deva will arrange fragrant and beautiful flowers, burn various precious incenses, prepare fragrant and delicious food and drink, ensure the surroundings are clean and pure, and arrange clean ritual offerings for the deva — all splendid and pure, because devas delight in cleanliness, purity, and beauty. The ālaya-vijñāna is likewise: nourished by meritorious karmic seeds, containing wholesome karmic fruits, the ālaya-vijñāna causes the five-aggregate body to obtain noble, secure, and happy karmic results. One may become a king or emperor, or a prime minister or high official, or be born into a noble and prestigious family, or become a wealthy elder, or a great merchant master, prosperous and successful, or ascend to the heavens to enjoy blessings as a deva. All these are because the ālaya-vijñāna stores seeds of meritorious karma; nourished by merit, the ālaya-vijñāna manifests a body of good fortune, enjoying pleasurable retribution.
Devas like fragrance, purity, and splendor. The person possessed must frequently burn incense for pleasant aroma; the food is fragrant and delicious, and exceptionally clean. Those devas who die and are reborn among humans almost always have obsessive cleanliness — they bring the devas' habits with them. Their hands are washed countless times a day; their living environment is very particular. Actually, those bacteria cannot be washed away; they don't know this but wash habitually. Clothes are washed frequently; tables are wiped constantly — not a speck of dust is allowed. This is the habit of obsessive cleanliness developed in the heavens, the deva's preference for cleanliness.
If a person was previously a pig or dog, look at the living environment of pigs and dogs — their home will be similar. From this, one can judge what type of being this person was in a past life, from which realm they were reborn. Then, from a person's habits, one can judge their past life. If their appearance is very, very thin, with a long face, one can roughly judge what type of being they were. At the time of death, observing their appearance and lifelong habits and nature, one can also roughly judge where they will be reborn.
If a person, even in old age, remains greedy and miserly, unwilling to give anything to others, one knows they will certainly go to the hungry ghost realm. Most people after death generally go to the ghost realm because most beings' habits correspond to those of ghost realm beings, so they become ghosts. Most beings in the human realm are also reborn from the three lower realms because most beings' habits correspond to the three lower realms.
Original Text: Like that meritorious deva's possession, obtaining superb incense, flowers, and fragrant, delicious food and drink, one is then joyful, the sick person becomes well. Now obtaining nobility, wealth, and independence — know that all are due to consciousness nourished by merit, the body obtaining pleasurable fruit.
Explanation: If meritorious devas possessing this body correspond to the devas' karmic retribution, this person enjoys superb fragrant flowers and delicious food and drink, feeling exceptionally joyful inside. If the possessed person was previously ill, the illness disappears because devas never fall ill, so they prevent this person from becoming ill again. The possessed person now obtains the karmic result of wealth and independence. Know that all this is due to the result of meritorious karma created in the past nourishing the ālaya-vijñāna, causing the present five-aggregate body to obtain a happy karmic result.
Original Text: Bhadrapāla, if possessed by inferior evil spirits like pūtanas, etc., one then loves feces, filth, decay, phlegm, saliva, and various impure things. Using these for ritual appeasement brings joy and cures the illness.
Explanation: Bhadrapāla, if a person is possessed by inferior evil spirits like pūtanas, etc., this being loves dirty, filthy, decaying, putrid phlegm and saliva, and all impure things. If these impure things are used to worship the spirits, this person's suffering from illness will disappear because the spirits can repay this person by using psychic powers to cure his illness. Those spirits with little merit consider human saliva a delicacy; phlegm is also a delicacy to them; places with feces and filth also have ghosts without merit coming to feed. These spirits with little merit all obtained this retribution because when alive as humans, they refused to give, were habitually miserly.
Original Text: That person, by the spirit's power, follows the spirit's desires, loving impurity, stench, decay, and filth. Consciousness nourished by sin is also like this. One may be born poor, or among hungry ghosts, and various impurity-eating animals, in various evil destinies. Because consciousness is nourished by sin, the body obtains painful fruit.
Explanation: If a person is controlled by spirits, he does whatever the spirits wish him to do; he likes whatever the spirits like, completely obeying the spirits' commands. He loves unclean, stinking, decaying, filthy things like feces. Beings who create sinful karma — the karmic seeds stored in the ālaya-vijñāna — cause the beings manifested by the ālaya-vijñāna to also love lowly, inferior, dirty, filthy places. Because this person did not cultivate merit, the ālaya-vijñāna lacks meritorious karma and is full of sinful karma, causing this being to be born either into a poor family, or into the hungry ghost realm feeding on foul substances, or into the animal realm — animals also all eat unclean food. Being born in these three lower realms is all because sinful karma nourishes the ālaya-vijñāna; the ālaya-vijñāna causes his five-aggregate body to obtain such karmic retribution of suffering.
Original Text: Bhadrapāla, the entity of possession by superior devas has no substance or form, yet receives various fragrant and clean offerings. The merit of consciousness, though formless, receives superior pleasurable retribution — also like this. Pūtanas, etc., inferior evil spirits — being possessed by them, one receives impure, foul food and drink. Consciousness nourished by sinful karma obtains various painful retributions — also like this.
Explanation: Bhadrapāla, when beings are possessed by devas of superior retribution, the devas on the human body are formless and without characteristics, yet they receive offerings of flowers and clean food and drink. Similarly, the ālaya-vijñāna containing seeds of merit is also formless and without characteristics, yet it causes beings to experience superior pleasurable retribution. Beings possessed by pūtanas and other inferior evil ghosts love impure, foul food and drink. Beings who create sinful karma, with karmic seeds nourishing the ālaya-vijñāna, are likewise caused to obtain painful retribution, just like those inferior evil ghosts possessing a person — this person corresponds to the inferior evil ghosts, receiving those inferior karmic results, experiencing the retribution of consuming dirty, impure food and drink.
Original Text: Bhadrapāla, you should know consciousness has no form or substance, like the entity of possession by devas, etc. The offerings, food, and drink received, whether good or bad — like being nourished by sin or merit — result in painful or pleasurable retribution.
Explanation: Bhadrapāla, you should know the ālaya-vijñāna is formless and colorless, just like deva possession and spirit possession are invisible. The food, drink, and offerings received, the differences in sinful and meritorious fruits, are all results of beings' sinful and meritorious karmas nourishing the ālaya-vijñāna; beings then obtain painful and pleasurable retribution. Beings create evil sinful karma and wholesome meritorious karma; the karmic results they experience differ accordingly.
