Brief Discussion on Material Elements (Draft)
I. Question: Are mental images manifested within the subtle sense organs, and do they possess distinct seeds?
Answer: Mental images are indeed manifested within the subtle sense organs and possess distinct seeds. Mental images do not belong to the dharmas (mental objects) arising from the five sense objects (forms, sounds, smells, tastes, and tangible objects), nor are they related to the five sense objects. They are not the dharmadhātu-appropriated forms within the subtle sense organs. Instead, they originate from distinct karmic seeds and are dharmas discerned solely by the independent consciousness (manovijñāna), not the dharmas co-discerned by the five sense consciousnesses. However, mental images are also influenced by the subtle sense organs. If the subtle sense organs are impaired, the manifested mental images become distorted. For instance, individuals with cerebellar atrophy often experience hallucinations; the mental images they discern are non-valid (non-pramāṇa), not conforming to reality. After differentiating these disordered mental images, patients develop erroneous views and may speak incoherently, differing from normal individuals.
Since the mental faculty (manas) typically contacts dharmas at the location of the brain and discerns the dharmas there, and the mental consciousness (manovijñāna) similarly discerns dharmas at the brain without extending beyond it, and since both the mental faculty and mental consciousness can contact mental images, mental images thus do not depart from the brain. Consequently, if the brain has a pathological condition, mental images become disordered. Mental images manifest within a specific, separate area of the subtle sense organs of the brain, not co-located with the five sense objects nor with the dharmadhātu-appropriated forms arising from the five sense objects. The consciousness that discerns the dharmas on the five sense objects is the sense-accompanying consciousness; the consciousness that discerns mental images is the independent consciousness. Although their names differ, their essence is a single consciousness. Despite being a single consciousness, it can simultaneously discern the dharmas on the five sense objects and the mental images. The seeds producing mental images originate distinctly from the Tathāgatagarbha and are not the same seeds that generate the five sense objects.
When our mind is calm, we can observe: whenever a mental impulse arises or the mind stirs, does it simultaneously trigger pulsations in the brain nerves, followed by facial nerve pulsations, and then corresponding reactions in the hands, feet, and entire body? If so, it indicates that mental activity can induce physical movement. Mental activity involves the movement of both the independent consciousness and the sense-accompanying consciousness, as well as the movement of the mental faculty. Thus, the discerning mind does not depart from the brain, and the images of the six sense objects (including mental images) do not depart from the brain.
The phenomenon of "seeing stars" (visual phosphenes) is a mental image, produced due to the condition of material form (rūpa). When a person experiences dizziness due to abnormal blood pressure, they may sometimes see stars. In reality, this is a hallucination; no actual stars exist. Yet, this mental image of stars is still related to material form and to the brain. So where do these stars appear? They should also appear within the brain, because neither the mental faculty nor the mental consciousness extends beyond the brain to apprehend any dharmas. When the brain is diseased, obstructed, or malnourished, consciousness cannot recall things, and mental images do not arise. This demonstrates that mental images are closely related to the material form of the brain.
From another perspective, when we engage in recollection or deluded thinking, brain waves fluctuate. This indicates that the discernment of mental images by the mental faculty and mental consciousness affects the brain, meaning mental images manifest within the brain as a virtual image. If mental images did not appear within the brain, they would appear outside the body. Could mental images then appear outside the body, in empty space? Could the six consciousnesses discern outside the body, in empty space? Could the mental faculty operate outside the body, in empty space? If the mental faculty and mental consciousness could discern in empty space, then the consciousness in space could be shared by all, without distinction. If you discerned something, I would know it; if you were full, I would not be hungry. In reality, this is impossible. If you decided to practice, I would decide; if you attained enlightenment, I would attain enlightenment, because it would be consciousness in space, undifferentiated between you and me.
When I think of the Buddha in my mind, the Buddha's thirty-two major marks are my mental image. If mental images existed in empty space, everyone could see them. Everyone thinking of the Buddha would then share the merit and benefit. In fact, this is impossible. Even the empty space we perceive is the empty space within the subtle sense organs, not beyond the mind. The empty space discerned by the eye consciousness and mental consciousness is also within the subtle sense organs; it too is an image. In summary, mental images are images within the subtle sense organs, a virtual appearance, not real.
