Experiences at the Moment of Death

The Śūraṅgama Sūtra states that all worldly beings undergo continuous cycles of birth and death. Life arises from following habits, while death ensues from transformation. At the moment of approaching death, before the warmth has dissipated, all the good and evil deeds of one's lifetime suddenly manifest simultaneously. Death opposes life, and life follows death—these two habitual tendencies intersect. Here, "approaching death" signifies nearing but not yet having passed away, meaning the individual has not yet died. Since death has not occurred, at least consciousness and the mental faculty (manas) still exist. The Buddha's mention of "not yet having relinquished the warmth" indicates the persistence of warmth sensation and its perception, meaning the body consciousness also remains. At this stage, the four great elements have not yet decomposed or have just begun to decompose. All physical sensations of the body are present and can be perceived; the six consciousnesses all remain and have not yet ceased. What is the experience at this moment? The Buddha analogizes the decomposition of the four great elements in sentient beings to a live turtle being skinned—how excruciating and agonizing is that?

Since perception exists at this time and consciousness has not ceased, isolated consciousness (mano-vijñāna) can also manifest. What does this isolated consciousness do? It specifically receives the information emitted by the Tathāgatagarbha. The Tathāgatagarbha broadcasts all the good and evil karmic actions performed in this lifetime, like projecting a movie, and at an extremely rapid pace—a high-speed playback that can be completed in an instant. The speed at which the Tathāgatagarbha exports this information is exceedingly fast. For consciousness, it is like a rapid recollection, leaving no room for the isolated consciousness to think; it merely receives. Then consciousness immediately comprehends, understanding where it must go according to these karmic actions, but it is already unable to inform those nearby. Although consciousness may be somewhat dull and muddled at the moment of death, it can still very clearly perceive and discern the video content forcibly presented by the Tathāgatagarbha—vividly and distinctly. Moreover, it can judge for itself into which realm it will go to receive retribution, with no need for anyone to explain the principles of karmic cause and effect. It is entirely unnecessary.

At the moment of death, consciousness and the mental faculty have no choice but to accept the karmic retribution of the next life. This is the power of karmic force—the force of a lifetime's actions. It allows no resistance from consciousness, nor from the mental faculty. Both must submit to the arrangement and summons of karmic force, without complaint. Even when judged by King Yama in the bardo state, there will be no defense, complaint, or protestation of injustice. Why? Because the facts are laid bare there for all to see clearly, requiring no investigation or evidence-gathering by King Yama. 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 created by oneself. The karma one creates must naturally be borne by oneself—what alternative is there? Who can 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.