大寶積經

At that time, in the great assembly there was a great bodhisattva, Prince Mahabhaisajya, who rose, adjusted his robes, joined his palms, and addressed the Buddha: “World-Honored One, when this consciousness departs from this body, what color and form will it have?”

The Buddha said: “Prince Mahabhaisajya, the meaning of what you ask is exceedingly profound. Only the Buddhas know it. Apart from the Buddhas, no one can know this consciousness.”

The elder Bhadrapala said: “World-Honored One, it is exceedingly rare that Prince Mahabhaisajya is able to inquire into this most subtle, extremely profound, and deeply hidden matter.”

The Buddha said: “So it is. Bhadrapala, in the distant past, Mahabhaisajya made offerings to Vipasyin Buddha and planted roots of goodness.

“Bhadrapala, for five hundred former lives Prince Mahabhaisajya followed non-Buddhist paths. During those lives he also inquired into the meaning of consciousness, yet he did not know whence this consciousness came or whither it went. I shall now resolve and clarify this meaning for him.”

The elder Bhadrapala praised Prince Mahabhaisajya: “Excellent, excellent! Prince Mahabhaisajya possesses vast and boundless wisdom and is therefore able to ask the World-Honored One about this exceedingly profound meaning. I now entreat you, Mahabhaisajya, to question the World-Honored One concerning this matter. Do not let Candramati, delighting in some trifling matter, question the Buddha first. Why? Because he continually causes disturbance and does not know how to question the World-Honored One properly. The appearance in the world of the Buddha, the World-Honored One, is exceedingly rare, and the gathering of such a Dharma assembly in the world is rarer still. You should therefore now entreat the World-Honored One to explain this exceedingly profound meaning.”

The bodhisattva Mahabhaisajya gazed upon the World-Honored One and saw him joyful and pure, like a lotus newly blossomed at the beginning of autumn. Having seen this, he rejoiced and said: “World-Honored One, because I thirst for and revere the Dharma, I delight in hearing the true Dharma. I fear that the World-Honored One may not fully teach me the essentials of the Dharma or resolve my doubts. I also fear that before long the World-Honored One will enter nirvana. Moreover, I fear that sentient beings, not understanding the karmic results of good and evil, will continually undergo birth and death and be unable to abandon the afflictions.”

The Buddha said: “Mahabhaisajya, in the distant past, for the sake of a single verse, I cast myself from a great mountain precipice as an offering. I also practiced immeasurable and boundless austerities difficult to perform, accomplishing hundreds of thousands of kotis of various deeds.

“Mahabhaisajya, if you have any doubts, ask the Buddha without hesitation. I shall analyze and explain them according to your wishes.”

The bodhisattva Mahabhaisajya again asked: “World-Honored One, what color and form does that consciousness have?”

The Buddha said: “Mahabhaisajya, consciousness is like a magician’s fire, like the reflection of a person in water, and like an unsettled current of wind. It has no fixed form, just as sentient beings see empty space. It is like craving.”

“World-Honored One, what is craving like?”

“Mahabhaisajya, it is like an archer who, because he possesses the faculty of sight, sees the arrow as it flies. It is also like a person holding a bright mirror who sees the reflection of his own face in it; if he puts down the mirror, he no longer sees the reflection. In the same way, when this consciousness departs from a person’s body, that element of consciousness sees only merit and wrongdoing.

“It is like a person born blind, who does not see the sun when it rises, at noon, or in the evening, nor at night does he see the moon when it rises or sets. In the same way, this consciousness cannot be seen while it dwells within the body.

“Mahabhaisajya, within this body, attachment through craving, grasping, perception, and cognition belong solely to consciousness. The elements, ayatanas, skandhas, and so forth gathered and united in this body—the eyes, ears, tongue, forms, sounds, fragrances, flavors, and so forth; the various sensations, whether painful or pleasant; the mind, and all such phenomena—are called consciousness.

“Mahabhaisajya, it is like a person who knows various flavors, whether bitter or pungent, through the faculty of the tongue. The tongue has form, but flavors have no form. In this body, bones, marrow, blood, and flesh have form, but the sensations have no form. This is called consciousness. It is that which experiences the results of wrongdoing and merit.”

The elder Bhadrapala bowed at the Buddha’s feet and said: “World-Honored One, who is it that experiences the results of wrongdoing and merit?”

The Buddha said: “Bhadrapala, listen attentively and remember well; I shall explain it to you. Those who see reality see this consciousness, yet it cannot be seen as an amra fruit in the palm of one’s hand can be seen. This consciousness is not an object of the faculty of sight, nor can it be seen by that faculty, for it has no visible form.

“As many Tathagatas as there are grains of sand in the Ganges see this consciousness, and so do I. Ordinary, deluded beings, however, neither know nor see it. Therefore, for their sake, I designate it merely by the name ‘consciousness,’ although it cannot be seen.

“Bhadrapala, this consciousness experiences the results of wrongdoing and merit. I shall explain this to you; listen attentively.

“Suppose a person is possessed by a yin demon, a yang demon of madness, a gandharva spirit, or a celestial spirit. Bhadrapala, what do you think? Can the demons and spirits within the sick person’s body be seen?”

“World-Honored One, whether those demons and spirits are inside or outside the sick person’s body, they truly cannot be seen. Within the sick person’s body, those demons and spirits have no form.”

“Bhadrapala, when a most excellent celestial spirit dwells in a sick person’s body, it accepts the finest flowers, incense, perfumed flowers, powdered incense, and garlands, and receives only the choicest food and drink. The celestial spirit within the sick person’s body receives the finest offerings, or enjoys royal rank or wealth, enriching the sick person and causing him happiness and joy. In the same way, this consciousness experiences the results of merit. When this body has performed supremely wholesome karma, consciousness experiences its results: one may receive royal rank and rule the people freely, be born wealthy as the head of a great household, or receive the recompense of the devas.

“Bhadrapala, when a foul-smelling pisaca demon dwells within a sick person’s body, it accepts foul and filthy things or receives offerings made at a latrine. Having received such offerings, it rejoices. Under the demon’s influence, the sick person constantly delights in foul and filthy places, and because his mind delights in them, he rejoices upon obtaining foul and filthy things. In the same way, this consciousness experiences the results of evil. When this body has performed base and evil karma, consciousness experiences its results: one may be born into a poor or lowly household, or among hungry ghosts, constantly eating foul and filthy things and rejoicing in them.

“Bhadrapala, although that celestial spirit has no visible form, it receives the finest and highest offerings. In the same way, although this consciousness has no form, it receives the most excellent and subtle karmic results and assumes a body according to karma.

“Bhadrapala, although the putana demon has no form, it delights in eating foul and filthy things. In the same way, when this consciousness abides in impure karma, it constantly delights in lowly places.

“Bhadrapala, just as those demons and spirits dwell within a person’s body yet have no form, so too does this consciousness experience wholesome or unwholesome karmic results.”

The bodhisattva Mahabhaisajya said: “World-Honored One, how does consciousness experience desire?”

The Buddha said: “Mahabhaisajya, one may observe that when people unite, thoughts of desire arise.

“It is like producing fire by rubbing pieces of wood together: only through the exertion of a person’s body does fire subsequently appear. The experience of desire depends upon desire. When a man’s mind is affected by contact, the activity of desire subsequently arises.

“It is like a seed developing from a flower. At first there is no seed in the flower, but because there is a flower, a seed can finally be seen. In the same way, after this body is born, that consciousness can be discerned, although within the body no consciousness can be visibly seen. Because consciousness is present, the body contains bones, marrow, blood, flesh, and other impure substances.

“It is like a seed which, after being planted, produces a flower. Through the flower it acquires color, fragrance, flavor, and so forth. Once the fruit has formed, the flower perishes. In the same way, after this consciousness has formed a body, that body also perishes. Consciousness carries only wholesome and evil karma, together with sensation, perception, mind, and cognition, to another life.

“When a man and woman unite, joy arises in their minds. Through their union and mutual embrace, impure fluid is emitted. Once it has been emitted, they separate again. While experiencing pleasure, the two rejoice; but after experiencing desire, thoughts of desire cease and they separate again, or thoughts of revulsion and detachment from desire arise. In the same way, through its conditions connected with the body, this consciousness gives rise to joy and increases sensation and perception.

“It is as when a man sees a woman’s form and immediately gives rise to thoughts of desire and attachment to her body. After experiencing desire, he becomes disenchanted, leaves her, and departs. In the same way, after this consciousness has assumed a body, it becomes disenchanted, abandons it, and departs.

“Furthermore, through the parents’ act of desire and the conditions of karma, the intermediate being assumes a body. The consciousness of existence follows the intermediate being into the act of desire, and thereby the body is formed. Yet that karma has no form, nor does the act of desire between the man and woman have form. Only through sensation as a condition do thoughts of desire arise and form then come to be. This is therefore called the perception of experienced desire. Because form experiences the perception of desire, it is called the experience of desire.

“Furthermore, Mahabhaisajya, through the condition of observing moral precepts, one receives a future karmic result. I shall explain how this occurs.

“To observe moral precepts means that the body refrains from killing, stealing others’ property, and sexual misconduct; that the mouth refrains from false speech, drinking intoxicants, and causing contention; and that one remains vigilant and heedful. These are the conditions for wishing to receive in a future life the fruit of a stream-enterer or once-returner. One then assumes a body in a future life, whether a deva’s body or a human body.

One’s wholesome karma, whether with outflows or without outflows, brings the skandhas and so forth to maturity there. Consciousness bears and preserves wholesome and unwholesome karma and brings it to maturity. After consciousness and the other factors experience the various objects of desire, they again become disenchanted and detached.

Thus it is said that through observing moral precepts one receives future karmic results.”

The bodhisattva Mahabhaisajya said: “World-Honored One, how does this consciousness assume a deva’s body, and how does it assume a body in hell?”

The Buddha said: “Mahabhaisajya, listen attentively. I shall explain this matter to you.

“Mahabhaisajya, sustained by the dharmadhatu, this consciousness gives rise to a mind that sees a celestial palace. Yet this celestial palace is not seen with the physical eyes. The substance of what is seen in that vision is the cause of experience, and it is therefore called the cause of visual experience.

The celestial palace seen by this person appears when the wholesome conditions of merit have matured. Within a celestial palace of the Desire Realm, he experiences the various pleasures of the five desires. Having seen these, a mind of desire arises in him.

He then gives rise to the thought and understanding: ‘I must now go to that place.’ After this mind of desire arises, attachment and grasping thoughts arise, and he seizes the marks of existence. He also sees his former body cast away in a charnel ground. Seeing it, he thinks: ‘This is my consciousness destined for the celestial realm.

Having cultivated roots of goodness, I should now proceed toward the celestial realm.’”

“World-Honored One, since that consciousness remains attached to and sees its former body, why does it not immediately reenter the old corpse?”

“Mahabhaisajya, suppose a person shaves his beard and hair. Seeing the beard and hair that have fallen upon the ground, he thinks: ‘This beard and hair of mine are black, fine, fragrant, and clean. May they adhere once more to my head as before.’ Mahabhaisajya, what do you think? Can that beard and hair adhere once more to his head?”

“World-Honored One, they cannot.”

“Mahabhaisajya, so it is. Once that person’s consciousness has abandoned his body, it can never reenter and dwell within the former body.”

“World-Honored One, this consciousness is extremely subtle, without form, upright, vast, and boundless. How can it enter the body of a great white elephant? How can it break through a vajra-like body? Since it has no form and is not a thousand elephants, how can a person possess the strength of a thousand elephants from birth?”

“Mahabhaisajya, the wind element has no visible form, yet when wind arises it can overturn, break, and demolish everything. It can even cause Mount Sumeru, king of mountains, to collapse.

“Mahabhaisajya, what do you think? What form does that wind have, and what form does the mountain have?”

“World-Honored One, the wind is soft and weak and has no form-body. Thus should it be seen and understood.”

“Mahabhaisajya, the substance of wind is soft and weak, and it has no body of form. In the same way, this consciousness is also soft and weak and has no form-body, yet without obstruction it can form a great body or an extremely small body. In the body of a mosquito, body and consciousness remain of one and the same kind, without difference.

“Mahabhaisajya, a small lamp or torch, whether inside a house or beside a wall, can dispel a great portion of darkness. In the same way, although this consciousness is subtle, it can form a small or large physical shape, all according to the karma it experiences.”

“World-Honored One, what form and substance does karma have, and how many kinds of causes should be contemplated?”

“Mahabhaisajya, the sphere of these karmas consists of subtle experiences of happiness and the experience of celestial food and drink.

“Suppose two people travel together through a wilderness. One suddenly encounters cool, clear water and drinks it, while the other dies of hunger and thirst. The water cannot flow of itself into the other person’s mouth, nor does it remain with the first person and refuse to let the other drink. It is only because of causes and conditions that one person approaches the cool, clear water and drinks, while the other does not encounter it and dies of hunger and thirst. Wholesome and unwholesome dharmas are likewise.

“They should be known and seen as being like a moonlit night and a dark night.

“It is like an unripe fruit which, when it ripens, changes into another color; that color comes about because the power of abundant heat causes it to mature. In the same way, through the power of abundant merit, this body is born into the family of a great and wealthy householder, or presently experiences happiness within a celestial palace. After manifestly experiencing celestial happiness, when its celestial power and freedom are lost, the powerless state of one without merit becomes manifest.

“It is like a seed sown in the ground. After a tree sprouts, the seed is not visibly present upon the tree. It is not present upon the branches, nor does it appear within the trunk. No one has taken the seed and placed it upon the tree, nor does it appear among the roots. In the same way, these karmas, whether wholesome or evil, abide within the body but do not visibly appear.

“From a seed comes a flower, and from the flower comes a fruit containing a seed. The flower is not within the seed, nor are the fruit and seed within the flower, yet the fruit, seed, and flower are not separate substances. In the same way, karma is present in this body, and from karma comes a body. The body cannot be seen within karma, nor can karma be seen within the body.

“Only when a flower matures does it produce a seed. In the same way, when the body matures, its karmas become manifest.

“A seed has soil in which it is sown. Once there is soil for sowing, a flower appears, and only after the flower appears does a seed come into being. In the same way, once this body has a place of birth, wholesome and evil deeds are seen in that place and karma becomes manifest. Yet the roots of these karmas have no form.

“A person’s body casts a shadow, yet the shadow is unstable and without substantial form, and it follows the person wherever he goes. The shadow does not reside in the person, nor does it appear apart from the body. In the same way, the wholesome and evil deeds manifested within this body follow one another without separation. Wherever the body goes, karma follows it. Karma accompanies it everywhere and is never apart from the body; yet neither can karma appear independently of the body.

“Medicines may be pungent, sweet, or bitter. After a person takes medicine, it can cure various illnesses. Once the bodily toxins have been removed, the body becomes comfortable and the complexion appears healthy.

Everyone who sees him can know from his appearance that this person’s body has encountered good medicine. Yet the flavor and efficacy of that medicine have no form; the color of its flavor and power cannot be manifested and can be seen only through the healthy and handsome form of the person’s body. In the same way, this wholesome karma has no form, yet when it reaches a human body, that person obtains good food and drink, wears fine clothing, possesses complete faculties, and experiences bodily happiness.

He also adorns his body with gold, silver, pearls, and jewels, thereby displaying the bearing of wealth and nobility. All these belong to the sphere of wholesome karma.

“A person who has lost power and possesses no meritorious karma is poor, destitute, and miserable, separated from wealth and constantly in want. He watches for opportunities to obtain the property of others, eats coarse and poor food, and whether walking, standing, lying down, or sitting, remains lowly. Lacking the good fortune to nourish his body properly, he is born ugly. All these belong to the sphere of unwholesome karma.

“It is like a bright mirror: because of its brightness, a flattened or ugly face appears clearly within it, yet the mirror itself contains no such form. In the same way, through the power of wholesome and evil deeds, this consciousness becomes manifest within the bodies of humans or among hell beings, hungry ghosts, and animals.

“Mahabhaisajya, these karmas accompany this consciousness. You should know and see them in this way.”

The bodhisattva Mahabhaisajya said: “World-Honored One, how does this consciousness form the faculties and assume a vast body, and how does it relinquish the faculties?”

The Buddha said: “Mahabhaisajya, suppose a hunter enters a deep mountain forest. Holding a powerful bow, he applies poison to an arrowhead and shoots a great elephant. Although only a minute drop of poison penetrates the elephant’s hide and reaches its blood, the poison circulates throughout the entire body and reaches all its faculties, blocking them, breaking its joints, and discoloring the blood throughout every part of its body. The elephant then dies. The poison returns to the place where it entered and naturally escapes outside.

“Mahabhaisajya, the poison is only one tiny drop, while the elephant’s body is immense, yet the poison travels throughout its whole body.

“In the same way, when this consciousness relinquishes the body, it relinquishes the faculties and elements successively in just this manner.”

“World-Honored One, how does this consciousness assume a vast body without fear or difficulty?”

“Mahabhaisajya, Mount Sumeru is eighty-four thousand yojanas high. Two naga kings, Nanda and Upananda, coil around that mountain three times and hold it firmly. The ocean cannot contain the breath of those naga kings. When they inhale and exhale, Mount Sumeru trembles. The naga kings Vasuki and Taksaka also possess immense bodies and great strength. What do you think? Is the consciousness of a naga king equal to the consciousness of a mosquito?”

“World-Honored One, as I understand it, the consciousness of a naga king and the consciousness of a mosquito are equal and without difference.”

“Mahabhaisajya, there is a poison called patanava, and another poison called halahala. If an amount of this poison no larger than a mustard seed were given to that naga king, he would immediately die.

“Mahabhaisajya, what do you think concerning the naga’s venom and the medicinal poison? Is the power of the naga’s venom greater, or is the power of the medicinal poison greater?”

“World-Honored One, as I understand it, the naga’s venom is abundant while the medicinal poison is slight.”

“Mahabhaisajya, so it is. Although a being may have an immense body and strength equal to nine thousand elephants, there is no obstruction. Although consciousness is minute, formless, and invisible, through karmic conditions it forms a great body.

“It is like a tiny nyagrodha seed. Although small, it can form a vast tree whose extensive branches cover a great tract of land. What do you think? How do the sizes of the seed and the tree compare?”

“World-Honored One, it is like comparing a pore with empty space.”

“Mahabhaisajya, the tree cannot be seen within the seed, yet it does not arise apart from the seed.

“Just as that tiny seed produces a vast tree, so too this formless consciousness forms an immense physical form. The form of a body appears because of consciousness; apart from consciousness, no physical body appears and can be seen.”

“World-Honored One, if consciousness is as firm as vajra, how does it form a soft and fragile body?”

“Mahabhaisajya, suppose a poor person suddenly discovers a wish-fulfilling jewel. Having obtained it, everything accords with his wishes: mansions, ponds, streams, lofty gates, broad gardens, luxuriant fruit trees, beautiful flowers, wealth, and useful possessions all spontaneously appear according to his thoughts. Yet all these things are fragile, quickly damaged, and swiftly dispersed. If he later suddenly loses that wish-fulfilling jewel, all those pleasures and beautiful things immediately disappear without remainder.

“Mahabhaisajya, that wish-fulfilling jewel is exceedingly hard and possesses such power that even a thousand vajras could not damage it. As long as he possesses it, all his wishes are fulfilled.

“In the same way, this consciousness is as firm as vajra, but the body it assumes is not firm.”

“World-Honored One, since this consciousness is weak, how can it break through a hard body and travel to a later body?”

“Mahabhaisajya, water flowing through a mountain erodes the mountain and emerges from it, although water is soft and the mountain hard. In the same way, although the original substance of this consciousness is soft, it can break through a great and hard body and escape.”

“World-Honored One, after sentient beings of the realm of sentient beings relinquish their bodies and die, how do they assume celestial bodies, and how do they assume bodies among other classes of beings?”

“Mahabhaisajya, when sentient beings relinquish their sentient bodies, after death they assume other bodies because they have performed meritorious karma. Their consciousness abandons the vision belonging to a human body and obtains the vision belonging to a celestial body. Having acquired the celestial eye, they immediately see the devas of the six heavens of the Desire Realm.

They also see celestial palaces while simultaneously seeing their human bodies decay. Moreover, they see heavenly gardens and groves, such as the Grove of Joy and the Grove of Confusion. There are lofty seats covered with celestial garments, subtle palaces everywhere, and companies of beautiful celestial maidens.

Seeing the various celestial flowers used as adornments, they rejoice. Upon a seat they see a celestial youth. The celestial youth and celestial maiden look upon one another joyfully.

Once that celestial youth has arisen, he also sees the celestial maiden arise. Seeing her, the celestial youth immediately gives rise to desire. When desire arises, he immediately experiences joy.

Having experienced joy, his whole body, mind, and intention become filled with joy. When his mind and intention are joyful, the form of his body immediately changes, becoming like a lotus blossom.

“When that person dies, his vision is undistorted. His nose is not obstructed, his mouth does not smell foul, and his ears and eyes resemble blue lotuses. The parts and joints of his body do not separate, no blood flows, and his body does not stink. His hair does not fall out, his nails do not turn blue, his hands do not become yellow, and his hands and feet neither move nor contract and extend as he dies.

“Mahabhaisajya, when that person is about to die, celestial signs appear beforehand. He sees a carriage adorned with a thousand pillars, hung with bells and covered by golden nets that produce subtle sounds. The carriage is strewn with exquisite, fragrant flowers and adorned with various necklaces.

Countless celestial youths are also present. Seeing these, the person rejoices greatly. After this great joy arises, two signs appear: his teeth become clean and white like kunda flowers, and his eyes are neither too widely opened nor too tightly closed.

His voice is gentle, and the soles of his feet are the color of lotus blossoms. The heart of his corpse is neither cold nor hot, and his relatives do not grieve excessively. Wishing to accord with the Dharma, he dies at sunrise.

There is no darkness, and he clearly sees the forms in every direction. A subtle fragrance also arrives from all directions. As death approaches, his eyes do not close; he sees clearly and is not confused.

If he sees an image of the Tathagata, faith immediately arises and his intention becomes pure. He also sees his relatives and, with constant joyful affection, embraces them. It is as though a dead person had returned to life, or a traveler had returned from afar.

He consoles his relatives, saying: ‘Do not worry or grieve. All phenomena that arise must undergo separation in this way.’

“Mahabhaisajya, if that person’s meritorious karma is powerful, or if he has resolved to give, he continually chants praises of the merit of generosity or the causes and conditions of various virtues. Having spoken such words, he sleeps, his body and mind both peaceful and happy, and relinquishes his life in complete serenity. At the moment of death, he sees devas above him sitting together upon a single couch.

He sees a celestial maiden holding fragrant flowers in both hands and saying to a deva: ‘Excellent, excellent! May all be auspicious. The time for the celestial youth’s birth has arrived.’ Having spoken, the celestial maiden sorts the flowers again and again.

As she sorts the flowers, that person dies, relinquishing his associated consciousness, his faculties, and the great elements. As he relinquishes the great elements, the four skandhas, having no fixed substance or form, are like a person about to mount a horse, or like the sun, a bright pearl, a flame, the moon reflected in water, or an illusory body. Conditioned by wholesome karma, he moves swiftly, like breath escaping from a tube.

Wishing to be born in that celestial palace, his consciousness sees through those flowers his celestial father and mother united upon a couch. From within those flowers, consciousness appears in physical form. A subtle wind mingled with the flavor of amrta then blows upon him.

After that wind has arisen, within seven days this consciousness, wearing a celestial crown upon its head, becomes a celestial youth.”

“World-Honored One, since this consciousness has no form, through what causes and conditions does it form physical form, and through what causes and conditions does that form become manifest?”

“Mahabhaisajya, it is like two pieces of wood rubbed together, thereby producing fire. The fire cannot be seen within the wood, yet neither can it exist apart from the wood. Fire cannot be produced by a single cause, nor does it appear without causes. Its form cannot immediately be seen upon the wood; it arises because of causes, and only after arising can its form be seen. Neither can that form be obtained separately, apart from the wood.

“In the same way, through the union of father and mother, consciousness forms and assumes a body. This consciousness cannot be seen within the body, yet neither does it exist apart from the body.

“It is like fire, whose form is seen only after it has arisen. Its form is not seen merely because of heat, nor is it said to possess form merely because it is red. In the same way, only after this consciousness has formed a body is it said that consciousness is present. It cannot be seen through sensation, nor can it be seen through the formations.

“Mahabhaisajya, the full sun shines brilliantly and is seen to possess great radiance, yet ordinary beings do not see the sun’s true color. Some say it is black, some say it is white, some say it is yellowish white, and some say it is green.

“In the same way, because consciousness is unseen, one should not describe it according to the body as black, white, or otherwise.

“The sun cannot be seen by means of the breath; it can be seen only when it rises or sets. Consciousness should be contemplated in the same way.

“Mahabhaisajya, when one wishes to contemplate this consciousness, one should do so only through its characteristics.”

“World-Honored One, what characteristics does consciousness possess?”

“Mahabhaisajya, the characteristic of sensation, the characteristic of grasping, the characteristic of formations, the characteristic of sorrow, the characteristic of thought, the characteristic of distress, the characteristic of joy, the characteristic of displeasure, and so forth are the characteristics of consciousness.

“Furthermore, the fundamental nature of consciousness can be contemplated. A wholesome mind, an unwholesome mind, and so forth constitute its fundamental nature.”

“World-Honored One, when consciousness escapes from this body, how does it so swiftly take birth in another place? Before it reaches the body in which it will be born, where does it abide? How should that consciousness be contemplated?”

“Mahabhaisajya, suppose a person with long, slender arms and perfectly straight, strong limbs rides a magnificent swift horse rapidly into battle. After entering the battle, he is wounded and falls from his horse, but because he is highly skilled in warfare, he swiftly leaps back onto the horse. Just as that person swiftly remounts after falling, consciousness should be contemplated in the same way.

“It is like that person, pursued by bandits, becoming frightened and urging his swift horse to run quickly. In the same way, when consciousness first relinquishes the body, it hastens toward that other place.

“If it is to be born in a celestial realm, in a finger-snap of thought it conditions itself toward the celestial realm and sees its celestial father and mother upon a single couch. Upon seeing them, it swiftly grasps its conditions and immediately takes birth.

“Mahabhaisajya, you asked where an ordinary person’s consciousness abides when it has just departed but has not yet arrived there, and how its characteristics should be contemplated.

“Mahabhaisajya, it is like a person’s reflection in water. Although a form appears, it is not the person’s actual physical form. When that reflection appears in the water, it does not think: ‘I suffer from heat; I suffer from cold; my body is weary.’ Nor does it think: ‘I am a real body, a mass of flesh dwelling in the former womb.’ That reflection is not disturbed anywhere, nor does it produce any sound while present in the water.

“Mahabhaisajya, after consciousness relinquishes the body but before it arrives there, it possesses such a form and such characteristics.

“When a consciousness possessing merit first seeks to assume a celestial body, it undergoes the experiences explained above.”

“World-Honored One, if that consciousness seeks to assume a body in hell, what experience arises?”

“Mahabhaisajya, listen attentively and I shall explain how a consciousness without merit seeks to assume a body in hell.

“If a sentient being has performed unwholesome karma, he is seized by conditions arising from that evil karma as he is about to relinquish his body here. As he relinquishes his body, he thinks: ‘I am that person relinquishing this body and proceeding to this hell. These are my father and mother.’ When this person relinquishes his body, he forms a physical body corresponding exactly to the karma he possesses and immediately sees bodily parts like those of his former body.

When he first relinquishes the body, sorrow oppresses and torments him, and he immediately sees the various hells. As soon as he has relinquished the body, his consciousness forms karmic existence within that hell and immediately sees it. He may see something like flowing blood, toward which a mark of attachment arises in his mind.

Once that mark of attachment has arisen, he immediately forms a hell body. It is like worms arising in low, damp ground; like worms arising in a hidden place that is foul, putrid, and decaying; or like various maggots arising in spoiled curds. Sentient beings about to be born in hell are likewise.”

At that time, the elder Bhadrapala joined his palms and said to the Buddha: “World-Honored One, what physical forms do those sentient beings have in hell? What kind of bodies do they assume?”

The Buddha said: “Bhadrapala, if sentient beings become attached to a place of blood, their bodies are the color of blood. If sentient beings become attached to the Vaitarani River, their bodies acquire patterns of black and white. If sentient beings become attached to a river of ashes, their bodies become mottled. Yet in that place the bodies of sentient beings are soft and delicate, like princes whose bodies have been reared in comfort.

“Bhadrapala, in that hell sentient beings assume immense bodies eight and a half cubits tall. Their beards and hair are exceedingly long, and their frightening feet are turned backward. If a person from Jambudvipa went there and saw the hell beings, he would surely die of fright.

“Bhadrapala, although hell beings obtain food and drink, they do not experience even a moment of happiness.”

The bodhisattva Mahabhaisajya said: “World-Honored One, when hell beings eat, what food do they consume?”

The Buddha said: “Mahabhaisajya, when hell beings have traveled far and see something red, it is molten copper or brass. Upon seeing it, they call out to one another and gather there. Seeking food, they open their mouths to eat. That boiling liquid copper and brass enters their mouths with a bubbling roar and burns their entire bodies. In their search for food, the sentient beings in hell undergo such suffering.

“Mahabhaisajya, at that time their consciousness remains only within their bones. Because consciousness does not separate from the bones, although their bodies burn and disintegrate, they do not die. Even so, those sentient beings remain tormented by hunger, for there is no food in hell.

“In that hell there are wondrous gardens and groves. The hell beings see various flowers, fruits, trees, and lush greenery. They also see a broad and beautiful land covered with soft green grass.

Seeing those beautiful gardens, groves, and grounds, they all rejoice and smile. They all form the thought of going there, call to one another, and travel together to experience happiness. There is also a gentle, cool breeze.

Having heard and seen these things, they gather and enter that grove together. Upon entering, they experience happiness for a brief moment, but then every tree, branch, leaf, flower, and fruit changes into sharp iron that pierces, cuts, and mangles their bodies. Crying out, those hell beings search for a place to flee.

Behind them are demonic wardens holding sharp tridents or iron clubs and pursuing them. Those wardens glare frightfully, with sharp fangs and hair from which towering flames arise. Fire pours from their entire bodies as they shout: ‘Stop!

Do not run! Your own karma created this garden and grove. Why do you not remain and experience that karma?

Why do you flee?’

“Sentient beings in hell undergo suffering in this way.

“Furthermore, Mahabhaisajya, after seven days the hell beings experience the full measure of suffering, just as a bee gathers the essence of flowers and makes honey. Why? Because through the various causes of existence, consciousness is formed and then experiences the sufferings of hell.

When consciousness first relinquishes the body, it has no freedom. Oppressed by sufferings and finding no joy, it first sees utter darkness and then proceeds to that place. It is like a person seized and dragged away by bandits, unable to control himself.

In his mind he thinks: ‘Alas! Why am I now leaving Jambudvipa and all my beloved companions, proceeding instead toward hell? I no longer see any path ascending to the heavens.’ At that time he is like a silkworm already tightly wrapped in its cocoon, urgently seeking a place of rebirth.

He has no freedom, but is dragged onward by the power of karma and cannot remain still.

“Mahabhaisajya, the sentient beings in hell possess such karmic causes and undergo such torments.”

Prince Mahabhaisajya and the elder Bhadrapala, hearing of the karmic retributions of hell, felt the hair on their bodies stand on end. Joining their palms, they turned toward the Buddha, took refuge, and made this vow: “Through the causes and conditions of hearing this Dharma, as we wander through birth and death amid the afflictions, may we never be born in the lower realms or undergo the sufferings of hell.”

The elder Bhadrapala again said: “World-Honored One, I would now like to question the World-Honored One further concerning my previous doubts.”

The Buddha said: “Bhadrapala, if you have any doubts, I permit you to ask.”

“World-Honored One, what is called an aggregation? What is called accumulation? What is called a skandha? What is called departure?”

“Bhadrapala, four kinds of dharmadhatus form this body. What are the four? They are the union of the elements, wisdom together with vision and mind, ignorance together with its various spheres, and consciousness. This is the overall meaning I have taught.

“‘Aggregation’ refers to the six elements and the various ayatanas and their spheres. Among the six elements, three are gross; one is an ayatana; and there are two forms of grasping. Within the body are the hair of the head, beard, mustache, hair beneath the chin, body hair, skin, flesh, pus, blood, mucus, saliva, fat, the five viscera, hands, feet, head, face, bodily parts, and joints. Because they are united, this is called an aggregation. It is like grains of rice, black sesame seeds, kernels of corn, or beans gathered together, which are called an accumulation because they are amassed. In the same way, because the parts and joints of this body are gathered together, it is called an aggregation.

“What are the six elements? They are the earth element, water element, fire element, wind element, space element, and consciousness element.

“What are the six ayatanas? They are the eye, ear, nose, tongue, body, and mind.

“What are the six spheres of the ayatanas? They are form, sound, fragrance, flavor, touch, and dharmas.

“The gross dharmadhatus comprise four substances and three kinds: craving, anger, and delusion. There are three things that arise from them: wind, yellow bile and white phlegm, and mucus and saliva.

“Among the ayatanas there are two forms of grasping: moral discipline and faith.

“There are also six further things: generosity, wealth, diligence, meditative concentration, wholesome, and unwholesome.

“The skandhas are sensation, perception, formations, and consciousness. These four skandhas have no form. ‘Sensation’ means experiencing and making use of things. ‘Perception’ means distinguishing suffering from happiness. ‘Formations’ means seeing, hearing, contact, and sensation. The body of consciousness is master over these and attains sovereignty over all, because it exercises sovereignty over all things.

“‘Departure’ means the excellent fulfillment of pure morality and of bodily, verbal, and mental karma. At the time of death, when the faculties cease, that consciousness relinquishes the skandhas, no longer assumes an existence of birth, and never returns, but single-mindedly experiences happiness. This is called departure. Apart from this, there is no departure from existence; if one proceeds elsewhere in sequence, that is not called departure.”

Prince Mahabhaisajya and the elder Bhadrapala bowed at the Buddha’s feet and said: “Excellent, World-Honored One! You have explained such meanings for our sake. You are truly omniscient.

“World-Honored One, in the future this Dharma gateway will benefit deluded and ignorant sentient beings.”

The Buddha said: “Good men, this is the Tathagata’s wisdom, in which there is no falsehood. One who did not possess omniscience could not know this true substance. Since the distant past I have practiced immeasurable austerities and cultivated this wisdom.

What I teach today is no different from what I have realized. This Dharma gateway is the radiant light of wisdom, the treasury of the ocean of universally renowned merit and omniscience. I proclaim it in order to teach and transform sentient beings.

Wherever this sutra is taught and wherever it is present, that place will be guarded by demons and spirits. Devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, humans, and nonhumans will all come to protect that place, ensuring that it is free from terror, that officials and soldiers do not harm it, and that bandits and thieves do not injure it.”

The Buddha told the bhiksus: “Bhiksus, you must not teach this Dharma gateway to those without faith. Nor should you teach it to those who seek the faults of others, to non-Buddhists such as the Nirgranthas, or to the sravakas of the Nirgranthas. Neither should you teach it to those dwelling in an aranya who are not at leisure, or to those who do not request it with a sincere mind. Why? Because they may seek to find faults. The Tathagata truly has no faults.

“If a bhiksu who has gone forth or a layperson living at home faithfully accepts and accords with the causes and principles of this teaching, you should know that such people have generated a compassionate mind like that of the Tathagata. You should regard them as custodians of the treasury of the Buddhas.”

The World-Honored One then spoke this verse:

When the Buddha had taught this sutra, the elder Bhadrapala, the bodhisattva Prince Mahabhaisajya, the assembly of great bhiksus, the devas, nagas, and the eight classes of beings, and the entire great assembly heard the Buddha’s words, accepted them in faith, and respectfully practiced them.