Which Consciousness Perceives the Good and Evil Karmic Actions of a Lifetime at the Moment of Death?

The Śūraṅgama Sūtra states that all worldly beings undergo the continuous cycle of birth and death. Life arises from habitual continuity, while death emerges from transformative flux. At the moment approaching death, before the warmth has dissipated, all the good and evil deeds of one's lifetime simultaneously manifest. The tendencies toward death and life intersect—death opposing and life following. Here, "approaching death before the warmth has dissipated" means nearing but not yet having passed away—that is, not yet dead. Since death has not yet occurred, at least consciousness and the mental faculty (manas) exist. When the Buddha speaks of "not having relinquished the warmth," it indicates the presence of warmth and the sensation thereof, meaning the body consciousness also exists. At this stage, the four great elements (earth, water, fire, wind) have not yet disintegrated, or have just begun to disintegrate. All physical sensations of the body remain present and perceivable; the six consciousnesses are still intact and not yet extinguished. What is the experience at this moment? The Buddha analogizes the disintegration of the four great elements in sentient beings to "shelling a live turtle"—how excruciating and agonizing must that be?

Since perception exists at this moment and consciousness has not ceased, the isolated mental consciousness (mano-vijñāna) can also manifest. What does this isolated mental consciousness do? It specifically receives information emanating from the Tathāgatagarbha. The Tathāgatagarbha broadcasts all the good and evil karmic actions performed in this lifetime, projecting them like a film—rapidly, at an extremely high speed, completing the playback in an instant. The speed at which the Tathāgatagarbha projects this is exceedingly fast. For consciousness, it feels like a rapid recollection. The isolated mental consciousness has no time to think; it merely receives. Consciousness immediately comprehends and knows where it must go according to these karmic actions, yet it can no longer inform those nearby.

Though consciousness may be somewhat dull and muddled at the approach of death, it can still very clearly discern and distinguish the video content forcibly presented to it by the Tathāgatagarbha—vividly and distinctly. Moreover, it can determine which realm it will enter to receive karmic retribution. There is no need for anyone to explain the principles of cause and effect; it is entirely unnecessary.

At the approach of death, consciousness and the mental faculty have no choice but to accept the karmic retribution of future lives. This is the power of karma—the force of a lifetime's actions. Consciousness cannot resist it, nor can the mental faculty resist it. Both must submit to the arrangement and call of karma, without complaint. Even when judged by King Yama in the intermediate state (antarābhava), there will be no defense, no pleas of grievance or cries of injustice. Why? Because the facts are laid bare for all to see clearly. There is no need for King Yama to investigate or gather evidence. Faced with the facts, what else is there to say? One obediently submits to King Yama's arrangement and to the arrangement of fate. How is fate formed? Fate is shaped by oneself. The karma one creates must naturally be borne by oneself—what alternative is there? Who will bear it for you? Not even one's own parents or children can bear it for you. Each person's karma is borne by that person alone; no one can substitute for another.

If you wish no one to know, then do not do it. Every minor and major karmic action performed throughout one's life is meticulously recorded by the Tathāgatagarbha. Other Tathāgatagarbhas also know of them. The mental faculty, relying on the Tathāgatagarbha, will know as well. When others attain psychic powers, they will be able to fully know everything one has done, thought, and contemplated. Nothing can be hidden from anyone. Committing evil fundamentally cannot be concealed. Karmic retribution follows naturally; one cannot blame anyone else. The hell realms and the three evil destinies are also manifested by one's own Tathāgatagarbha based on one's evil karma. It has nothing to do with others; no one else can create hell for you. Therefore, one's fate is entirely one's own responsibility; others do not bear it for you. If a person is selfish, they must take responsibility for themselves, treat themselves as well as possible, and refrain from creating even the slightest evil karma for themselves. Such selfishness is approved by the Buddha—it is the selfishness of the wise.

To avoid suffering evil retribution, one should strictly guard the actions of body, speech, and mind. Bodily actions should not harm or infringe upon anyone. Verbal actions should avoid unpleasant words, inappropriate speech, hurtful words, words that encroach on others' interests—especially slander against the Three Jewels (Buddha, Dharma, Sangha). Speaking such words superficially harms others but ultimately harms oneself a thousandfold, a millionfold. The retribution will be exceptionally difficult to endure. A single sentence can fully consign one to hell to suffer for immeasurable kalpas. Such is karmic retribution. The mind should be free of greed, hatred, and delusion; thoughts should be pure and simple.

These laws of cause and effect were not formulated or created by the Buddha, nor by bodhisattvas or Dharma protectors, much less by one's own karmic creditors or adversaries. They are all the doing of one's own Tathāgatagarbha. If one wishes to complain, go complain to the Tathāgatagarbha—see if it listens to your complaints!

Those who dare to commit evil deeds, who care nothing for committing evil, who commit evil lightly—all are foolish people devoid of wisdom. The more foolish, the bolder they become. The foolish do not consider consequences, do not know consequences, do not fear retribution, and cannot think that far ahead. They only feel comfortable when yielding to their own ignorance and afflictions. Committing evil is for the sake of momentary comfort and gratification, regardless of how much discomfort and regret may follow. With insufficient wisdom and insufficient concentration, they cannot control these impulses; acting them out brings relief. When causality is explained, those heavily burdened by afflictions refuse to listen, claiming it is fabricated, merely meant to frighten people. They refuse to believe any of the true accounts of causality recorded in the Buddhist sutras. Yet disbelief is disbelief—the retribution will still manifest, whether one believes it or not.