The Apparitional State is the Virtual Image Presented within the Supreme Sense Faculty

Question: Is the manifestation-only realm manifested within the superior sense faculty, and does it have its own distinct seeds?

Answer: The manifestation-only realm is manifested within the superior sense faculty and possesses its own distinct seeds. The manifestation-only realm does not belong to the dharma objects on the five sense objects and is unrelated to them. It is not the form included in the dharma sphere within the superior sense faculty but originates from distinct karmic seeds. It is a dharma object separately perceived by the solitary mental consciousness, not the dharma object jointly perceived with the five consciousnesses. However, the manifestation-only realm is also influenced by the superior sense faculty. If the superior sense faculty is impaired, the manifested manifestation-only realm becomes distorted. For example, individuals with cerebellar atrophy often experience hallucinations. The manifestation-only realms they perceive are all non-valid cognitions, not corresponding to reality. After patients perceive and conceptualize the disordered manifestation-only realm, they develop erroneous views and speak incoherently, differing from normal individuals.

Because the mental faculty (manas) typically contacts dharma objects at the location of the brain and perceives dharma objects there, the mental consciousness likewise perceives dharma objects at the brain, not extending beyond it. Both the mental faculty and the mental consciousness can perceive the manifestation-only realm, so the manifestation-only realm does not transcend the brain. Therefore, if the brain is diseased, the manifestation-only realm becomes disordered. The manifestation-only realm manifests as an image in a distinct area within the superior sense faculty of the brain, separate from the five sense objects and the forms included in the dharma sphere on the five sense objects. The consciousness that perceives the dharma objects on the five sense objects is the five-concomitant consciousness, while the consciousness that perceives the manifestation-only realm is the solitary mental consciousness. Although their names differ, they are essentially one consciousness. Despite being one consciousness, it can simultaneously perceive the dharma objects on the five sense objects and the manifestation-only realm. The seeds of the manifestation-only realm originate solely from the tathāgatagarbha and are distinct from the seeds that generate the five sense objects.

When our mind is calm, we can observe: whenever mental activity arises or the mind stirs, does it simultaneously trigger pulsations in the brain nerves, followed by facial nerve pulsations, and only then elicit corresponding reactions in the limbs and the entire body? If so, it indicates that mental activity can move the physical body. Mental activity involves the movement of both the solitary mental consciousness and the five-concomitant consciousness, as well as the movement of the mental faculty. Thus, the conscious mind does not transcend the brain, and the images of the six sense objects and the manifestation-only realm do not transcend the brain.

The "stars" seen when one "sees stars" are a manifestation-only realm, arising due to the condition of material form. When a person experiences abnormal blood pressure and dizziness, they may sometimes "see stars." In reality, this is a hallucination; no actual stars exist. Yet, this manifestation-only realm of "stars" still relates to material form and 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 perceive any dharma objects. When the brain is diseased, obstructed, or malnourished, the consciousness cannot recall matters, and the manifestation-only realm does not manifest. This demonstrates that the manifestation-only realm is 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 perception of the manifestation-only realm by the mental faculty and mental consciousness affects the brain, meaning the manifestation-only realm manifests as an image within the brain—a virtual image.

If the manifestation-only realm did not manifest within the brain, it would manifest outside the body. Could the manifestation-only realm then appear outside the body, in empty space? Could the six consciousnesses perceive 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 perceive in empty space, then the consciousness in space would be shared by all, without distinction between self and others. If you perceived something, I would know it; if you were full, I would not be hungry. In fact, this is impossible. If you resolved to practice, I would have resolved; if you attained realization, I would have attained realization, because the consciousness in space would be undifferentiated between you and me. If I mentally contemplate the Buddha, the thirty-two marks of the Buddha would be my manifestation-only realm. If the manifestation-only realm existed in empty space, everyone could perceive it, and everyone contemplating the Buddha would share the merit and benefit. In reality, this is impossible. Even the empty space we perceive is the empty space within the superior sense faculty, not transcending the mind. The empty space perceived by the eye consciousness and mental consciousness is also within the superior sense faculty—merely an image. In summary, the manifestation-only realm is an image within the superior sense faculty, a virtual appearance, not real.