[Buddha-l] Query on Non-Local Consciousness

[Dan Lusthaus]

Franz,

In the Yogacara tradition -- reflecting a certain take on some of the
abhidharmic thinking that preceded it -- Asanga develops (from passages in
the Sandhinirmocana Sutra) the idea that three things are always found
together: consciousness, heat, and the life-force (jiviitendriya). Hence,
explains Asanga, when one dies, consciousness (i.e., the alaya-vijnana)
gradually withdraws from the body, which is why our senses dull and we have
sensation of coldness (that's a sign the consciousness-heat-jiviitendriya
are withdrawing). He even moralizes it -- so that whether the coldness
begins in the head and works its way down to the heart, or progresses up
from the feet, depends on whether one's karma is primarily bad or good,
respectively.

Here is my (partial) translation of this section from the Yogacarabhumi. The
Cheng weishilun develops some of these ideas in greater detail. I probably
don't need to point out that none of this is the sort of idealism everyone
imagines Yogacara to be -- the physical body, physical causes, etc., are
taken quite seriously. Other Buddhist schools, of course, may provide
alternate accounts (though what I have seen of the Tibetan materials on D&D,
they seem to take this material as a base on which to build).

Dan Lusthaus

[Translation: from the Mano-bhumi section]

What is death (dying)? Due to [reaching] the limit of your amount of
lifespan, [you] subsequently arrive at death. This again has 3 types: these
are

1) because of the exhaustion of lifespan;

2) due to exhausting previous karma (福 = fortuitous or nonfortuitous
saṃskāras);

3) due to inescapable (unavoidable) imbalance (不避不平等).

You should know again at this time untimely death sometimes is from (由) a
good mind (kuśala citta), sometimes from a not-good mind (akuśala citta),
and sometimes from a karmically neutral mind (無記心 avyākta-citta).



What is ‘death because of exhaustion of lifespan’? That is dying as soon
as one has experienced the completion of the sum of one’s lifespan. This is
called a timely death.



What is death due to exhausting previous karma (福)? It is when one’s
inherited [karma] runs out (闕).



What is death because of an inescapable (unavoidable) imbalance (不避不平
等)? As the World Honored One said:



There are nine causes and conditions for which you die not having exhausted
your [full] lifespan. What are these nine? These are:

1) eating improper amounts;

2) eating improper foods;

3) eating before having digested the previous meal;

4) 生而不吐 (dry heaves – an impulse to throw up, but not actually
vomiting);

5) 熟而持之 (constipation?);

6) not near a doctor or herbs [when ill];

7) not knowing what is harmful or beneficial for yourself;

8 & 9) overindulgence in un-brahmacarya activities at improper times and in
improper amounts.



These are called untimely deaths.



What is ‘dying with a wholesome mind’? As to this when you are about to
die, you self-recollect previous times when you practiced wholesome dharmas
and this may leads to other memories. From these causes and conditions, at
this time confidence (faith) and other wholesome dharmas appear in the mind,
including the appearance of coarse (dust) thoughts. If subtle (refined
thoughts) appear at that time, wholesome mind is neutral (捨, upekṣa). Only
the karmically neutral mind (無記心) abides. Why? At that time you do not
remember the previous wholesome [habits]. These also are unable to lead to
[further] memories.



What is dying with an unwholesome mind? As to this, when one is about to
die, he recollects all the previous unwholesome dharmas, and this may lead
to other memories. At that time, greed, delusion, and other such unwholesome
dharmas appear in the mind, including the appearance of coarse (dust) and
subtle (refined) thoughts [and so forth], as was explained previously about
the wholesome mind.



Furthermore, when a wholesome mind dies, death is blissful. When about to
die, no extreme pain oppresses the body. When an unwholesome mind dies,
death is painful and vexatious. When about to die, serious pain oppresses
the body. Again when a wholesome mind dies, it does not see confusing forms.
When an unwholesome mind dies, one sees confusing forms.



So what is dying with a karmically neutral mind? This refers [either] to he
who acts wholesomely or unwholesomely or he who does not act. When about to
die he unable to remember and there are no other [subsequent] memories. At
that time, the death of the 'neither a wholesome mind nor an unwholesome
mind' is neither a blissful nor a painful and vexatious death. Again, the
pudgala (person) who acts wholesomely and unwholesomely, when about to die,
naturally/spontaneously remembers the wholesome and unwholesome [dharmas]
which were previously cultivated. Perhaps this leads to other recollections.
At this time, his mind tends to [karmically] record those of his repeated
habits which were most dominant. The rest are entirely forgotten.



He who is equanimous in all his actions/habits, at that time, after his
initial memory, perhaps there are other memories. Only this does not get cut
off nor does it give rise to other mind [thoughts]. At this time, because of
two types of additional power {增上力}, subsequently life ends. This means
1) the additional power {增上力} of attachment to pleasure and prapañca; and
2) the additional power of pure and impure karma.



When one has fully received the fruit brought about by previous karma, those
who act with unwholesome karma, when about to die, experience (受) previous
characteristics of the undesirable fruits attained from the unwholesome
karma of former actions—like in a dream seeing innumerable types of forms
of monstrous mutations. Based on these characteristics, the Bhagavan said:



If you have done bad, unwholesome karma which has already reached maturity
(長), at that time, like the shadows [descending] on the mountain peaks at
the end of the day, [at first only] the cliffs are covered {懸覆}, then
everywhere is covered {徧覆}, and [finally everything is] utterly covered
[with darkness] {極覆}.



You should know that such a pudgala goes from brightness to darkness (從明趣
闇).



            If, having exhausted the fruits received from previous
unwholesome karma, you cultivate wholesome [karma], contrary to the previous
example, you should know that such a pudgala goes from darkness to
brightness. The difference between these two, is that when you are about to
die, it is like in a dream seeing innumerable types of forms of
non-monstrous mutations and one can expect a corresponding birth.

            If you are one who does the worst unwholesome karma, because you
see these (斯) characteristics of monstrous mutations, you sweat, your hair
stands on edge, your hands and feet thrash uncontrollably, you loose control
of your bowels and bladder, you flail wildly at the empty air, your eyes
roll upwards and froth at the mouth. At that time, you will have a birth
corresponding (相) to these monsters. One who has performed [only] mediocre
unwholesome karma, at that time, the characteristics of the monstrous
mutations sometimes exist and sometimes do not exist (設有不具).

            When sentient beings are about to die, but before they have
fallen into a coma, the self-love which they have cultivated for a long time
appears. Because of its power, one says [with alarm], “I will cease to
exist!” This causes love for his body; from this he creates the recompense
of a new life. At the moment of the passing of the previous fruit to the
coming of the future fruit, self love again re-appears. At [this transition
point…], if by repeatedly investigating and searching, by the power of
wisdom he can control and not attach [to the self and body], just like a
strong warrior is able to control and suppress a frail weakling in a
wrestling match You should know that the principle of the middle way is like
this. Should the fruit not return, at this time, the self-love does not
reappear.

            Further, the dispersal of limbs and joints {解枝節} occurs in
all the realms in which one is born, except in the heavens and hells
(Naraka).

Further, there are two types: heavy (serious) and light. Heavy (serious)
refers to those who perform unwholesome karma; light refers to those who
perform wholesome karma. The Northern Continent (Uttarakuru) is all light.

            Further, those who die in the form realm all possess all the
faculties. When one dies in the desire realm, some possess all the faculties
and some do not, depending on the faculties [already possessed.]

            Dying a pure and liberated death is called a regulated and
wholesome {調善} death. Dying a pure and unliberated death is called an
unregulated wholesome death.

            Further, when one who has performed bad karma is about to die,
the consciousness abandons from the upper portion [of the body]. That is,
cold sensation begins in the upper portion and gradually abandons {} until
reaching the heart. For those who performed wholesome karma, consciousness
abandons from the lower part [of the body.]  That is, cold sensation begins
in the lower portion and gradually abandons until reaching the heart. You
should know that the subsequent consciousness only abandons from the heart.
>From this the cold sensation fully [reaches the entire body.]