Brief Discussion on Material Elements (Draft)

I. Question: Is the subjectively imagined realm manifested within the supreme faculty (indriya)? Does it have its own separate seeds?

Answer: The subjectively imagined realm is manifested within the supreme faculty, and it does have its own separate seeds. The subjectively imagined realm does not belong to the mental sense-objects associated with the five dusts (sense objects); it is unrelated to the five dusts. It is not form included in the mental realm (dharma-āyatana) within the supreme faculty, but originates from separate karmic seeds. It is a mental sense-object cognized solely by the solitary consciousness (mano-vijñāna-eka-citta), not a mental sense-object cognized jointly with the five sense consciousnesses. However, the subjectively imagined realm is also affected by the supreme faculty; when the supreme faculty is impaired, the subjectively imagined realm that manifests is distorted. For example, people with cerebellar atrophy often experience hallucinations; the subjectively imagined realms they cognize are all non-valid cognition, not conforming to reality. After the patient discriminates these confused and disordered subjectively imagined realms, erroneous notions arise, and they will speak incoherently, unlike normal people.

Because the manas usually contacts mental sense-objects at the brain and cognizes the mental sense-objects at the brain, and the mind consciousness likewise cognizes the mental sense-objects at the brain, not going beyond the brain; moreover, both the manas and the mind consciousness can contact the subjectively imagined realm, so the subjectively imagined realm also does not depart from the brain. Therefore, when the brain has pathological changes, the subjectively imagined realm becomes disordered. The subjectively imagined realm forms images in a separate region within the brain's supreme faculty, not together with the five dusts, nor together with the form included in the mental realm associated with the five dusts. The consciousness that cognizes the mental sense-objects upon the five dusts is the consciousness accompanied by the five senses (pañca-sahagata-mano-vijñāna); that which cognizes the subjectively imagined realm is the solitary consciousness (mano-vijñāna-eka-citta). Although their names differ, in essence they are one consciousness; and although it is one consciousness, it can simultaneously cognize both the mental sense-objects upon the five dusts and the subjectively imagined realm. The seeds of the subjectively imagined realm come separately from the tathāgatagarbha, and are not the same seeds that generate the five dusts.

When our mind is tranquil, we can observe: whenever our mind stirs, or when we become mentally engaged, does it not simultaneously tug at the pulsing of the brain's nerves, then the pulsing of the facial nerves, and only afterward the corresponding reactions of the hands, feet, and the whole body? If so, this shows that the movement of the mind can drive the movement of the material body. When the mind moves, there is also the movement of the solitary consciousness and the consciousness accompanied by the five senses, as well as the movement of the manas. Then the conscious mind does not depart from the brain, and the images of the six sense-objects and the subjectively imagined realm do not depart from the brain.

The "seeing stars" when one's eyes flash with golden stars is a subjectively imagined realm, produced due to material form (rūpa). When a person's blood pressure is abnormal and dizziness occurs, sometimes they will see golden stars before their eyes; in reality this is a hallucination, and no real golden stars exist. Yet this subjectively imagined realm of golden stars is still related to material form and to the brain. So where do the golden stars appear? They should also appear within the brain, because neither the manas nor the mind consciousness goes beyond the brain in conditioning all mental sense-objects. When the brain is diseased or obstructed, or lacks nutrition, the mind consciousness cannot recall things, and the subjectively imagined realm does not manifest. This shows that the subjectively imagined realm is closely related to the material form of the brain.

From another perspective, when we are recollecting and engaging in discursive thought, our brain waves fluctuate. This shows that the manas and mind consciousness's cognition of the subjectively imagined realm affects the brain, and thus the subjectively imagined realm forms an image within the brain — a virtual image. If the subjectively imagined realm did not appear within the brain, it would appear outside the body. So can the subjectively imagined realm appear outside the body, in empty space? Can the six consciousnesses cognize outside the body, in empty space? Can the manas operate outside the body, in empty space? If the manas and mind consciousness could cognize in empty space, then the consciousness in empty space could be shared by everyone, without distinction between self and others. After you cognize something, I would know it; when you are full, I would not be hungry — in fact, this is impossible. If you decide to practice, I would have decided; if you attain enlightenment, I would attain enlightenment, because it is a consciousness in empty space, with no distinction between you and me.

When I am mentally contemplating the Buddha, the Buddha's thirty-two marks are my subjectively imagined realm. If the subjectively imagined realm were in empty space, then everyone could see it; everyone is also contemplating the Buddha, and all would have meritorious benefit — in fact, this is impossible. Even the empty space we see is the empty space within the supreme faculty, not outside the mind; the empty space cognized by the eye consciousness and mind consciousness is also within the supreme faculty, also an image. In summary, the subjectively imagined realm is an image within the supreme faculty, a virtual mark, and is not real.