Is the Indestructible Remaining After Death Tathatā?

Question: Some say that at the moment of approaching death, when the five aggregates (including the physical body and deluded mind: namely feeling, perception, mental formations, and consciousness) illusorily cease, and before the intermediate state body arises, what remains is the True Suchness. This is said to be the original face before one's parents were born. Actually, it could also be rephrased as contemplating "What is it after death?" or "What is the state after death?" Is this statement correct?

Answer: This statement is certainly incorrect. After death, before the intermediate state body arises, it is not True Suchness; it is the combined entity of the seventh and eighth consciousnesses. The manas (the seventh consciousness) absolutely cannot cease to exist, except for a fourth-stage Arhat. One cannot attain realization at this moment because there is no consciousness (the sixth consciousness). The manas is not powerful enough to realize by itself; both the sixth consciousness and the manas must investigate together, and there must also be no obstruction from karmic hindrances, for there to be even a slight hope of realization.

Before the intermediate state body is born, the seventh consciousness and the Tathāgatagarbha (Buddha-nature) exist. One should not think that only True Suchness exists at this time. When the true and the deluded are combined, one cannot mistake the deluded for the true; the combination of true and deluded is not True Suchness. Such a realization is a speculative, imagined realization, which is no different from not realizing at all. Before the intermediate state body is born, only the seventh consciousness and the Tathāgatagarbha exist. Realization is impossible at this time because the manas cannot recognize the Tathāgatagarbha alone; it cannot even distinctly perceive the six dusts (objects of sense), let alone the extremely subtle Tathāgatagarbha? Even when the intermediate state body appears and consciousness arises, realization is still very difficult because the consciousness is extremely weak and its discernment is very low—how could it realize? Furthermore, the intermediate state body at this time is in an extremely unique period, precisely at the moment of the transition between life and death. Karmic hindrances fully manifest and take control of the five-aggregate body. The destination of the next life is uncertain, and the mind is filled with extreme panic. Under such circumstances, how could one remain calm enough to realize the Way?

For those who have not severed the view of self, after death, before the intermediate state body arises, the manas is very panicked. It fears the annihilation of the self and will desperately seek a way out. How could it have any mind to concern itself with whether it is True Suchness or not? At this time, the sense of self in the manas is still very strong. How could it recognize the void after the cessation of the five aggregates and the six consciousnesses as True Suchness? It is utterly impossible. This state is even less conducive to realization than the void between the ceasing of the previous thought and the arising of the next thought, because in that state there is still the knowing of a clear, calm consciousness, and one remains in concentration. While alive, one can investigate the state after death, but it is still quite difficult because after death, it remains a combination of the true and the deluded, not solely the true. It is not as effective as investigating the topic "Who is dragging the corpse?"; this topic is somewhat easier. As for realizing the Way after death, whether or not one receives guidance, it is extremely difficult to succeed. Therefore, do not pin hopes on after death; one should strive with total dedication to practice the Way diligently while alive.