How Does the Ālaya-vijñāna Transmigrate the Body?

Original text: Xianhu addressed the Buddha, saying: "World-Honored One, although sentient beings know they possess consciousness, it is like a treasure concealed within a box—neither revealed nor known. World-Honored One, what form does this consciousness take? Why is it called 'consciousness'? When sentient beings die, their hands and feet thrash about, their eyes change expression, and they lose control. Their faculties cease, the elements disperse, and consciousness departs from the body. Where does it go? What is its intrinsic nature? What appearance does it have? How does it abandon this body to receive another?"

Explanation: Xianhu said to the Buddha: "World-Honored One, sentient beings, though aware of the ālaya-vijñāna within themselves, perceive it like a jewel hidden within the five aggregates—unable to manifest and unknown to themselves. World-Honored One, what form does this consciousness take? For what reason is it called 'consciousness'? When sentient beings die, their hands and feet thrash uncontrollably, their gaze becomes vacant and altered, gradually losing autonomy. Their faculties gradually cease, the four elements separate, and the ālaya-vijñāna departs from the physical body. Where does it go? What is the intrinsic nature of the ālaya-vijñāna? Does it have any form? Why does it leave this physical body to receive another?"

Buddhist practitioners hold two views regarding this consciousness: one recognizes only the six consciousnesses, including mental consciousness, while the other, besides knowing the six consciousnesses, also acknowledges the existence of the ālaya-vijñāna. Between mental consciousness and ālaya-vijñāna, which of these two consciousnesses is the treasure described here? Since the six consciousnesses cannot manifest all dharmas, they are not the mani jewel. The treasure referred to as the mani jewel is the ālaya-vijñāna, which gives rise to all dharmas. The ālaya-vijñāna is like a treasure concealed in a box—the box representing the five aggregates. Because it is hidden within the five aggregates, this treasure remains undiscovered by sentient beings. In truth, this treasure constantly radiates brilliant light; it is simply that sentient beings themselves are unaware. It is not that the treasure fails to manifest, but rather that the minds of sentient beings are obscured by the five aggregates. Due to their ignorance, sentient beings create veils that prevent them from seeing this treasure within themselves. It perpetually shines brilliantly within the five aggregates of sentient beings, illuminating everything. It is only because sentient beings themselves possess ignorance that the ālaya-vijñāna, concealed within the five aggregates, remains undetected. In reality, the treasure itself is not hidden or sealed away.

Bodhisattva Xianhu inquired about the form of the ālaya-vijñāna—whether this consciousness has shape, length, squareness, roundness, size, or color; whether, like the six dusts in the mundane world, it possesses sound, color, form, scent, taste, touch, or mental objects; what its characteristics are; and why it is called ālaya-vijñāna. When sentient beings die, the ālaya-vijñāna must separate from the body. However, some sentient beings, at the moment of death, suffer so intensely that their hands and feet thrash uncontrollably—these are beings who have created evil karma. Their death appears more distressing, and they die in greater agony. Because of this suffering, their hands and feet convulse and struggle incessantly.