_Pitāputrasamāgama Sūtra: Selected Discourses_

The Buddha said: "So it is, great king. Foolish ordinary beings, lacking in learning and wisdom, develop affection and delight toward agreeable contacts. Their minds become defiled and attached, thus creating such karmas: three types of bodily karmas, four types of verbal karmas, and three types of mental karmas. Having created those karmas, they vanish in an instant. After these karmas cease, they do not abide in the east, south, west, north, the four intermediate directions, above, below, or in between. At the time of death, one sees one's past deeds manifesting in the mind's perception, just as upon waking one recalls the events of a dream. When the final consciousness ceases, one's own karmas manifest before oneself."

If sentient beings share deep karmic connections from past lives, when they meet in this life and the ālaya-vijñāna causes the seeds to manifest, they experience special feelings toward each other. Even without meeting, merely hearing a voice, seeing written words, or looking at a photograph can evoke a sense of karmic connection from past lives—whether wholesome or unwholesome—without the need for meeting or speaking, producing an unusual sensation. Some feel profoundly moved just upon hearing a name.

Those who formed deep karmic bonds with the Buddha in past lives experience emotional stirrings upon hearing the Buddha's name in this life, with their body hair standing on end. This indicates they practiced Buddhism extensively in past lives and share profound affinity with the Buddha. Those with deep karmic connections to the Buddha react intensely upon hearing the Buddha's name, spontaneously engaging in Buddhist practice, reciting the Buddha's name, prostrating, and praising the Buddha. Those with shorter periods of Buddhist practice in past lives show little or no reaction, remaining indifferent. For example, during the Buddha's time in India, Anāthapiṇḍika of the Jetavana Monastery was such a person: upon hearing the Buddha's name while walking, he continuously experienced goosebumps and his hair stood on end. He was a disciple with exceptionally deep roots of virtue. Upon merely hearing the Buddha's name, he wished to host a feast to make offerings to the World-Honored One and donated his Jetavana Grove to the Buddha as a monastery.

Some people, upon first encountering the Dharma, find the seeds of their past Buddhist practice fully manifesting. They quickly immerse themselves deeply in the Dharma, no longer concerned with worldly affairs. This is the power of seeds. It is the ālaya-vijñāna that causes the ripened karmic seeds to manifest. The mysteries within this are profound. Studying the Dharma reveals many truths. Without studying the Dharma, one remains foolishly ignorant, creating only unwholesome karma, suffering retribution without understanding why, and unable to exhaust the karmic suffering of future lives. Though unwholesome deeds cease after being committed, the karmic seeds remain. The most terrifying aspect is precisely these karmic seeds. Can we attempt to beseech our own ālaya-vijñāna not to record our unwholesome actions and not to store unwholesome karmic seeds, to see if it is useful? It is utterly useless, because the ālaya-vijñāna does not comprehend sentient beings' language, does not know the content of thoughts, and lacks the discriminative function of the sixth and seventh consciousnesses. Therefore, the ālaya-vijñāna is pure, undefiled, impartial, and incorruptible. Thus, beseeching it is futile. Only by turning back to seek one's own mind, ensuring it is not filled with greed, hatred, and delusion, can one cease creating defiled karma due to these afflictions.