Selected Lectures on the Vijñaptimātratāsiddhi-śāstra

Explanation of the Third Volume of the Cheng Weishi Lun (3)

Original Text: How is it that this consciousness (the eighth consciousness) does not correspond to the mental factors such as the five object-specific ones? Because they are mutually contradictory. Desire (chanda) arises with regard to agreeable objects. This consciousness operates spontaneously without any hope or desire. Conviction (adhimokṣa) ascertains and confirms definite objects. This consciousness is dull and dim, lacking any ascertainment. Recollection (smṛti) clearly remembers previously experienced objects. This consciousness is dim and inferior, unable to remember clearly. Concentration (samādhi) enables the mind to focus on a single object. This consciousness operates spontaneously, engaging with different objects moment by moment. Discernment (prajñā) investigates virtuous qualities and other matters. This consciousness is subtle and dim, unable to investigate. Therefore, it does not correspond to the object-specific mental factors. Since this consciousness is solely of the nature of maturation (vipāka), it also does not correspond to wholesome or defiled mental factors. The four [mental factors] like regret (kaukrtya), being of indeterminate nature, are discontinuous and thus definitely not of the nature of maturation.

Explanation: This section still discusses the mental factors associated with the Ālayavijñāna (storehouse consciousness). "How is it that this consciousness does not correspond to the mental factors such as the five object-specific ones?" This statement explains why the eighth consciousness does not correspond to the five object-specific mental factors, meaning why it lacks them. What are the five object-specific mental factors? They are: desire (chanda), conviction (adhimokṣa), recollection (smṛti), concentration (samādhi), and discernment (prajñā).

"Object-specific" means these five mental factors do not manifest constantly or universally; they operate only under specific circumstances and are inactive at many other times, hence the name "object-specific." Unlike the five universal mental factors, which must accompany the eight consciousnesses continuously from beginning to end, the five object-specific factors are often interrupted and inactive; they cannot universally exist at all times and in all dharmas.

Why does the eighth consciousness not correspond to the five object-specific mental factors? The *Cheng Weishi Lun* states: "Because they are mutually contradictory." What does "mutually contradictory" mean? It means that the mode of activity (ākāra) of the eighth consciousness and the mode of activity of the five object-specific mental factors contradict each other. Their specific modes of activity are explained as follows.

The mental factor of desire (chanda) is the hope for agreeable objects to arise. This includes two aspects. One aspect means that for states currently absent, not yet attained, or not possessed, the mind desires to possess them, hoping to fulfill wishes and achieve goals. Desire is wanting, wishing, hoping, planning, intending—this is desire. Having hope, longing, demands, expectations—this is called desire. Hoping to obtain people, things, objects, or principles not yet present or existing, wishing to possess them, wishing to realize them—this is one aspect of desire.

Another aspect of desire refers to currently existing people, things, objects, or principles that one hopes will disappear, cease to exist, be distanced from, or abandoned. The present state contradicts the mind, is unwanted, yet persists and does not depart. Desire is the wish to discard, abandon, cast away, leave, or turn away from this state. These are the two aspects of desire.

Who possesses this desire? Who has this mental factor of desire? Desire is possessed by the six consciousnesses (vijñānas). When the six consciousnesses manifest, desire sometimes accompanies them. When the six consciousnesses intend to possess certain states, hope to possess certain states, or wish to leave certain states, these all belong to the aspect of desire, called the mental factor of desire. Having hope, longing, seeking, expectation, wishes—these are the desire mental factors possessed by the six consciousnesses. However, the desire mental factor does not appear constantly but only occasionally. Otherwise, beings' mental desires would be too intense, and suffering would be excessive. Especially since beings have little merit, desires are fundamentally difficult to fulfill.

Does the eighth consciousness have the desire mental factor? We know the nature of the eighth consciousness: it has no desires, does not exercise control, has no hopes, no cravings, no expectations. It operates spontaneously (anābhoga) regarding all dharmas. Spontaneous operation is also called "naturally thus" (dharmatā). It is merely such an operating program; its functioning is simply thus. Moreover, it does not correspond to the objects of the six senses (ṣaḍ-viṣaya), does not cognize them, and therefore does not have desires or cravings for them.

The eighth consciousness has no desires, demands, wishes, hopes, plans, or aspirations regarding any dharma. This is its mode of activity. Especially regarding the objects of the six senses, the eighth consciousness does not correspond to them. Therefore, it certainly does not hope for the six sense objects to be this or that. Thus, it has no seeking, no desire, no expectation, no intention, not the slightest wish.

When the six consciousnesses wish to attain Buddhahood, does the eighth consciousness have this wish? This matter has no relation to the eighth consciousness; it does not correspond to this dharma. It has no mental activity or wish in this regard. Regarding the matter of attaining Buddhahood, it has no seeking or wish. It does not learn the Buddha-Dharma, does not receive precepts, uphold precepts, or guard precepts. It does not learn any dharma. Conversely, the six consciousnesses wish to transcend the suffering of birth and death, to attain Buddhahood quickly. Yet, the six consciousnesses learning these Buddha-Dharmas must rely on the eighth consciousness to cultivate and learn. The operation of the eighth consciousness in all dharmas is spontaneous, following karmic seeds (bīja), causes and conditions, and the mental faculty (manas). It operates naturally thus; its inherent nature and function are thus; its operating program is thus.

The Ālayavijñāna always operates according to a fixed program. It has no hopes, plans, or desires of its own. It seeks nothing in any dharma. It does not say, "I will manifest this body for my possession; I will not manifest that body but manifest this other body; I will manifest this universe and world-system, not that one." It has no such mental activity, no such plans, no such intentions; it has no mental activity at all.

It merely operates naturally thus: attending to seeds, projecting seeds, actualizing karmic results. After projecting seeds, it produces all dharmas, manifesting a particular dharma according to a specific condition, a specific karmic condition, coordinating with all activities of the seven consciousnesses. Therefore, the eighth consciousness, the Ālayavijñāna, lacks the desire mental factor; it has no desire or seeking.

The second of the five object-specific mental factors is conviction (adhimokṣa). What is conviction? The *Cheng Weishi Lun* states: "Conviction ascertains and confirms definite objects." "Ascertains and confirms" means imprinting a particular thing or dharma, leaving an impression and holding it, meaning one has attained a certain level of understanding of this matter and can uphold and apply it. "Definite objects" means understanding and knowing that a particular thing or dharma is thus, the mind is already firm without doubt.

For example, seeing a flower, the eye consciousness and mental consciousness both cognize it clearly, then grasp the image of the flower, imprinting the flower's image in the mind, and the mind determines decisively that this is such-and-such a flower. Understanding the flower's characteristics—its appearance, color, shape, form, visible aspects, invisible aspects—one knows this is a flower and specifically what kind of flower, its species, etc. Thus, the entire flower is imprinted in the mind, decisively determined internally: this is such-and-such a flower.

Seeing a person, the six consciousnesses also imprint it: this is a person, how old, man or woman, appearance, temperament, knowledge, cultivation, appearance, conduct—their speech, actions, and behavior can be ascertained. Then one understands, comprehends, sees clearly, the mind is decisive, internally without doubt. This is called conviction. Deciding, affirming that it is thus, a certain dharma, this appearance—this is conviction.

Does the Ālayavijñāna have this conviction mental factor? The *Cheng Weishi Lun* states: "This consciousness is dull and dim, lacking any ascertainment." What is "dull and dim" (mengmei)? It means its mind is dim, inferior, and ignorant, unable to make distinctions. This refers to the Ālayavijñāna not cognizing the objects of the six senses, not knowing their nature. "Dull and dim" means not understanding; in Chan Buddhism, it is called "not knowing" (buhui)—it does not know the six sense objects because it does not correspond to them. The six sense objects are what the six consciousnesses correspond to and cognize. The Ālayavijñāna does not face the six sense objects, does not recognize them, does not know them; it is ignorant of the six sense fields.

"This consciousness is dull and dim, lacking any ascertainment." Regarding all these dharmas, the Ālayavijñāna has no conviction. When we meet a person, and the six consciousnesses evaluate, ascertain, and imprint this person, the mind forms a decisive concept of what kind of person this is. But the Ālayavijñāna does not see this person, does not hear their voice; all information related to this person is not cognized or corresponded to by the eighth consciousness. Therefore, regarding this person, the Ālayavijñāna has no conviction, does not know this is a person, much less what kind of person, age, temperament, appearance, conduct—it does not understand, does not know. This is "dull and dim."

Lacking any ascertainment, the Ālayavijñāna cannot imprint, cannot decide, cannot ascertain, and certainly has no names, words, or thoughts. Regarding all external realms—mountains, rivers, earth, flowers, grass, trees, the universe, world-system, all sounds of wind and birds, scents and smells—it has no power of conviction; it does not correspond to them. Even though it can manifest the five aggregates bodies of beings, regarding the five aggregates themselves, it has no conviction. It does not say, "This is a human body, I should create it like this"—it has no such concept.

Although it can manifest all dharmas, and all dharmas are manifested by it, after manifestation, it does not cognize them. While manifesting, it does not know what exactly is being manifested. It merely projects seeds according to karmic seeds, operating spontaneously. What the result is, it cannot manage. It merely operates according to a fixed program, a fixed process, like a formula, completely formulaic. It operates thus moment by moment, day by day, month by month, year by year, running according to formulas and programs, simultaneously manifesting all dharmas. But it does not know what exactly is being manifested; it has no concept of any dharma; it lacks the conviction mental factor.

The third of the five object-specific mental factors is recollection (smṛti). The definition of recollection in the *Cheng Weishi Lun* is: "Recollection clearly remembers previously experienced objects." What is "clearly remembers"? It means clearly and distinctly recording this matter, remembering it in the mind. "Previously experienced objects" means what has passed. For example, while I am speaking now, the next second, after the words are spoken, they are gone; they no longer exist—this is "previously." As long as it has passed, it is "previously." "Experienced" means actions and doings; the mind clearly remembers and stores everything experienced—people, events, objects, principles—and can recall and recollect them. This is called recollection.

Who possesses this recollection mental factor? Who has the recollection mental factor? It is possessed by the mental consciousness (mano-vijñāna). The recollection mental factor of the mental consciousness is quite strong. Whatever dharma it contacts, it can remember; afterward, it can recall it and often recollects, thinks about, and retains it. This is called memory. The mental consciousness has the function of memory. Why does it have this function? Because it has conviction; the mental consciousness can understand all dharmas, cognize all dharmas, discriminate all dharmas, and then remember them without forgetting.

After the mental consciousness has conviction, it can remember. Meeting a person, it can remember that person; cognizing a flower, it can remember that flower, remember what flower it saw, when, where, what the scene was like, the state of the flower. After the mental consciousness ascertains, it can remember. The stronger the conviction, the stronger the memory. When conviction is weak, for example, contacting a flower without a clear concept, afterward it may struggle to recall; its memory is weak or absent.

For example, an animal, lacking conviction regarding human affairs, will not remember human matters. A dog may like feces, but if its owner tells it, "That is dirty, don't eat it," it does not understand the concept of "dirty," lacks conviction, and may still try to eat the feces; it has no memory regarding this matter. A child, with weak conviction, has weak memory; events experienced, people, things encountered are not clearly remembered. Growing up, trying to recall events from ages one, two, or three, many things cannot be recalled.

Why? Because as a child, unfamiliar with everything, not having encountered many people, things, or events, not knowing so many names and concepts, his conviction is weak. Weak conviction leads to weak memory. He cannot recall very early childhood events; he cannot remember things from that time. Children rarely recollect; the elderly, the older they get, the more they love to recollect—events from their entire life, year by year, month by month, they recollect. Therefore, having the conviction mental factor enables the recollection mental factor. One can clearly and distinctly remember all experienced people, events, and objects. Reading an article, the more one understands, the easier it is to remember, the easier to recite; without understanding, one must memorize mechanically, which is very painful.

Does the Ālayavijñāna have the recollection mental factor? As explained earlier, the Ālayavijñāna, lacking conviction, does not correspond to any objects of the six senses, thus it has no conviction. It does not understand the six sense objects, does not comprehend them, therefore it cannot remember events that occur. All people, events, objects, and principles experienced by the six consciousnesses are unknown to it, not comprehended by it. Therefore, it has no memory, cannot recollect, cannot recall. Although it stores the events experienced by the six consciousnesses as karmic seeds, it is not itself directly remembering or thinking of them. Thus, the Ālayavijñāna lacks the recollection mental factor.

"This consciousness is dim and inferior, unable to remember clearly." Because its wisdom power regarding the six sense objects is extremely inferior, it cannot discriminate the six sense objects, thus does not understand them, and therefore has no memory, cannot remember the six sense objects, and cannot recall them. The Ālayavijñāna fundamentally cannot cognize the six sense objects; it has no memory. Like a flower before it—it fundamentally does not see it, does not know the flower exists—it certainly cannot remember the flower, nor can it recollect the flower.

A person is before it; it does not see them. How can it remember this person? How can it recollect this person in its mind? External sounds of wind, birds—it does not hear them, does not know wind or bird sounds exist. How can it remember wind and bird sounds and recollect them? Internally, it has no concept of these wind or bird sounds at all. Although these wind and bird sounds are produced by it, manifested by it, it has no concepts of them. Therefore, it cannot understand wind and bird sounds, cannot remember these sounds, cannot recollect these sounds. Thus, the Ālayavijñāna lacks the recollection mental factor.

The fourth mental factor is concentration (samādhi). What is concentration? The *Cheng Weishi Lun* states: "Concentration enables the mind to focus on a single object." It means the ability to focus the mind on one object, called concentration. The mind settles on one object without wavering, continuously directed to one object, without a second, third, or fourth object. Perhaps dwelling on a second object is very slight, with little perception, but still mainly on one object. The mind settles on one object, focuses entirely on one object. "Focus" means exclusively; "concentrate" means to pour into—pouring the entire mind exclusively into one object is called concentration.

Who has concentration? The six consciousnesses can all have concentration; they can concentrate mental power, attention, and energy entirely on one object to discriminate and cognize. This requires training attention to concentrate. Some people can have concentration without special training—this is the good roots from past cultivation. Sometimes, someone feels a matter is very important; this person cannot consider other things because this matter is too important. He has to fix his mind on this one object to focus on cognizing and thinking, unable to let go at all.

For example, some people with neurological diseases are particularly fixated on certain matters; their thoughts are entirely on this one thing, attention fundamentally cannot be diverted. To treat this condition, one must find ways to divert their attention, guide it to other aspects, make them interested in other things, disperse their attention; then their mental state can become more normal.

Therefore, the concentration mental factor is the mind's power of focus; it is the functional nature possessed by the six consciousnesses. Concentration is mainly the concentration of the mental consciousness. The five sense consciousnesses also have concentration; they can focus without scattering. The six consciousnesses can all focus on one object without scattering. If meditation (dhyāna) is well cultivated, the mind becomes increasingly subtle, able to give rise to wisdom, while simultaneously the bodily sensations become comfortable, body and mind become smooth and pleasant.

Does the seventh consciousness have the concentration mental factor? People who have not attained profound meditative absorption (dhyāna), who have not transformed consciousness into wisdom, the seventh consciousness lacks the concentration mental factor. Because the seventh consciousness inevitably grasps all objects of the six senses; besides the six sense objects, it can also grasp mental objects (dharmas). Whatever the eighth consciousness manifests, the seventh consciousness grasps. Its range of grasping is extensive; it cannot settle down, cannot focus on one object. However, through cultivating concentration, one can train the seventh consciousness to reduce grasping and clinging, preventing it from grasping everywhere. If it does not grasp everywhere but grasps only very few mental objects, the six consciousnesses can concentrate on one place without scattering. Bodhisattvas, upon reaching a certain level, at the ground (bhūmi) stage, the seventh consciousness (manas) may have the concentration mental factor. At the Buddha stage, the seventh consciousness fully corresponds to concentration; it has the concentration mental factor and the five object-specific mental factors.

The Ālayavijñāna lacks the concentration mental factor. The *Cheng Weishi Lun* states: "This consciousness operates spontaneously, engaging with different objects moment by moment." "This consciousness" is the Ālayavijñāna. "Operates spontaneously" means it operates naturally according to causes and conditions. It has no mental activity, thoughts, plans, opinions, or ideas of its own; it does not exercise control. It merely operates according to a certain mechanism, fixed principles, naturally thus. "Engaging with different objects moment by moment"—it engages with various dharmas moment by moment, spontaneously, and cannot settle on one place. If it settled on one object, then other dharmas could not manifest, could not be sustained.

The Ālayavijñāna has several "pervadings": It pervades all places, all times, all dharmas, all realms, all levels. If the Ālayavijñāna were to concentrate on one object, then other objects could not be sustained and manifested. What would happen to the other objects? They would disappear. If the Ālayavijñāna does not grasp, does not maintain, does not give birth to a certain object, that object would vanish. Therefore, any dharma among the six sense objects must have the Ālayavijñāna sustaining it for it to exist and function. Once the Ālayavijñāna stops managing it, abandons it, those objects would all disappear. Thus, the Ālayavijñāna lacks the concentration mental factor; it cannot concentrate on one place.

For example, the Ālayavijñāna manifests visual forms for us, engaging with form objects. If the Ālayavijñāna concentrated only on one visual form, not engaging with other dharmas, what about sounds? It could not manifest sounds; then we would not hear sounds. Dharmas it does not manifest cannot arise; even if they arose, they would disappear. Then how could our six consciousnesses exist and function? The six consciousnesses could not function; they could not cognize the six sense objects. Therefore, the Ālayavijñāna cannot concentrate on only one object; it must simultaneously engage with the eighteen elements (dhātus). Each element has its presence; each of the twelve bases (āyatanas) has its presence. Moreover, it is present on every dharma in the world; it must engage with them all.

For example, our eyes see forms; we can see ten kinds of forms, twenty kinds, one hundred kinds. This hundred kinds of forms must all have the operation and maintenance of the Ālayavijñāna; otherwise, those forms could not exist, and we would not see them. Since the Ālayavijñāna pervades all dharmas, its operation should be present on every dharma. Forms may be ten, twenty, thirty, or one hundred kinds; the sounds we hear—countless kinds of sounds around us; the scents around us—countless kinds; the tactile objects on our bodies—even more, countless kinds of tactile objects.

On each of these dharmas, there is the Ālayavijñāna; it sustains and upholds them all. Only then can each dharma exist normally, function, and we can cognize them and live normally. Therefore, it is impossible for the Ālayavijñāna to concentrate on one object; otherwise, it would not pervade all places, all times, all realms, all five aggregates, all dharmas. Thus, the eighth consciousness lacks the concentration mental factor.

The last of the five object-specific mental factors is the discernment mental factor (prajñā). We understand this discernment as having the nature of wisdom. Because it has wisdom, it can make all kinds of selections, evaluations, and choices. "Selection" means being able to discriminate, distinguish, choose, know and understand whether this person, event, object, or principle is good or not, that person, event, object, or principle is right or wrong, how to act for benefit without harm—all can be discriminated and judged. Wisdom enables such discrimination and judgment; without wisdom, one cannot discriminate, judge, decide, or select.

For example, when seeing forms, one can select: that form is better, more pleasing, thus discriminating, then making choices regarding the forms. With deeper discernment, one can further make subtle discriminations of these forms, analyzing and judging their source, essence, constituent materials, composition, processing, and manufacturing—all can be known. This is discernment, thus enabling selectivity and choice, considering this thing good, that thing bad; this person good, that person bad; this principle correct, that principle incorrect. Regarding all dharmas, one has certain thinking, analysis, judgment, and selectivity. This is called discernment.

"Virtuous qualities" (de) refers to virtuous functions and capabilities; with discernment, there are virtuous qualities; without discernment, the mind is inferior and weak, lacking virtuous qualities. Inferior wisdom is ignorance (moha); ignorance is not discernment; then there is no selectivity. An ignorant person cannot distinguish anything—good or bad, large or small, high or low, above or below—cannot clearly discriminate. Then he cannot make correct selections, nor live normally. Having the discernment mental factor means having a certain selectivity, able to discriminate and judge right and wrong, good and evil, correct and incorrect, high and low, large and small, and all dharmas.

The six consciousnesses certainly have the discernment mental factor, because the six consciousnesses can discriminate, distinguish, and select. The mental consciousness can also perform various mental activities like analysis, judgment, imagination, thinking, contemplation, etc. The six consciousnesses know the good and evil, right and wrong, correct and incorrect, good and bad of the six sense objects. Thus, the discernment mental factor primarily belongs to the sixth consciousness. The wisdom of the sixth consciousness constantly increases and decreases; sometimes strong, sometimes weak, which also relates to karmic conditions. Especially for us studying Mahāyāna Buddhism, after understanding and realizing the Dharma of Tathāgatagarbha, the wisdom of the sixth consciousness can become increasingly vast and subtle, until transforming consciousness into wisdom (jñāna), attaining wisdom-only specific knowledge (vijñapti-mātra jñāna), and ultimately possessing complete, unsurpassed, profound wisdom, unparalleled in heaven and earth.

Of course, studying the Hīnayāna liberation Dharma also has the wisdom of the Hīnayāna liberation Dharma. One can generate the wisdom of the Four Noble Truths (duḥkha, samudaya, nirodha, mārga), generate the wisdom of non-arising (anutpādajñāna) and the wisdom of extinction (kṣayajñāna), attaining a certain power of choice regarding liberation Dharma. One will know this Dharma can be cultivated to what degree, that Dharma to what degree; this Dharma is correct, that Dharma is incorrect. After wisdom arises, one can have a certain power of choice. Then, studying Mahāyāna Dharma, the mental consciousness has even more wisdom, involving broader and deeper ranges of Buddha-Dharma.

After realizing the mind and seeing the nature (明心见性), one gains deeper understanding and conviction regarding the Ālayavijñāna and has strong selective power regarding all dharmas. Knowing this Dharma enables people to realize the mind and see the nature, that Dharma does not; knowing this Dharma explains the nature of the eighth consciousness, that Dharma explains the illusory nature of worldly dharmas. The mental consciousness can have a certain power of discrimination, discernment, and selection. The virtuous function of the discernment mental factor is the power to select and judge the degree and depth of understanding regarding good and evil, right and wrong, and various principles.

The six consciousnesses have the discernment mental factor; the seventh consciousness also has the discernment mental factor, but the seventh consciousness's discernment is inferior and weak; its power of discrimination is not strong because its objects of grasping are too extensive. Without concentration, the mind cannot settle on one object; thus, its discriminating wisdom is weak and cannot specifically discriminate what the six sense objects are or what mental objects the eighth consciousness manifests.

Then, does the Ālayavijñāna have the discernment mental factor? The *Cheng Weishi Lun* states: "This consciousness is subtle and dim, unable to select." Here, "dim" (mei) means dull, dim, inferior, and indistinct. The Ālayavijñāna also has heavy dullness; it is unclear about the six sense objects, does not understand them, cannot discriminate them, cannot select them, due to the inferior nature of its mind. "Subtle and dim" means regarding the discriminative nature of the six sense objects, the Ālayavijñāna has no wisdom, no power of choice; it cannot make selections regarding the six sense objects, does not know the good or bad, right or wrong, good or evil of the six sense objects. It does not possess selectivity regarding these dharmas; therefore, it cannot assist the seven consciousnesses only in good deeds and not in evil deeds.

Although the Ālayavijñāna lacks the discernment mental factor and cannot discriminate the right and wrong, good and evil, beauty and ugliness, large and small, etc., of the six sense objects, the Ālayavijñāna truly has great wisdom. Its wisdom is too vast; it can operate and manifest the three realms, the worlds of the ten directions; its wisdom is unmatched. But why does it lack the discernment mental factor? As stated earlier: first, it does not correspond to the six sense objects; second, regarding the six sense objects, it has no conviction, no desire, no recollection, no concentration—certainly it has no discernment. Since it does not face the six sense objects, how could it select them? It cannot select, nor can it discriminate right and wrong, good and evil, large and small; these all belong to dharmas within the six sense objects. Regarding this, it has no power of selection.

For example, the Ālayavijñāna can grasp karmic seeds; after grasping them, it can manifest the universe, sense faculties, and the world-system based on the seeds. This is the manifestation of its great wisdom. But in these aspects, it also has no selectivity; it does not say, "I will manifest this universe and world-system and beings' bodies, not that universe and world-system and beings' bodies"; it does not say this is good, that is bad—it has no selectivity. It merely creates all dharmas according to karmic seeds, spontaneously creating the five aggregates bodies; it makes no choices at all. But regarding the six sense objects—forms, sounds, smells, tastes, touches, mental objects—right and wrong, good and bad, beautiful and ugly, good and evil—it has no power of selection; it cannot cognize them, cannot analyze them, thus cannot judge. Therefore, the Ālayavijñāna lacks the discernment mental factor.

The explanation of the five object-specific mental factors ends here. The above explains why the Ālayavijñāna does not correspond to the five object-specific mental factors, showing it does not correspond to the desire mental factor—it has no desire; does not correspond to the conviction mental factor—regarding the six sense objects, it cannot ascertain or understand; does not correspond to the recollection mental factor—it has no memory, cannot recollect; it has no concentration mental factor, cannot focus on one object; it has no discernment mental factor, no selectivity, cannot make choices. Our six consciousnesses constantly make selections: what this dharma is like, what that dharma is like; is this dharma correct or incorrect, deep or shallow, broad or narrow? The sixth consciousness constantly makes these selections. Then it makes choices: I will learn this, not that; I will cultivate this Dharma, not that Dharma, because it has the power of selection.

Therefore, when Buddhist practitioners cultivate to a certain degree, they have selective wisdom, attain the Dharma-selecting eye (dharmapravicaya-cakṣus), know this Dharma is correct, that Dharma is incorrect; I should cultivate this Dharma, not that Dharma. At this time, it shows they have attained the Dharma-selecting eye, have a certain power of choice. Before cultivating to that degree, they lack the Dharma-selecting eye, lack wisdom in Buddhist practice; they cannot distinguish what Dharma is correct, what is incorrect; they cannot choose what should be studied, what should not; they can only follow conditions, studying whatever Dharma they encounter, regardless of right or wrong, they just follow along. Therefore, beings who have not yet cultivated to have wisdom and power of choice cannot make selections; they can only follow causes, conditions, and karma to study the Dharma.

Among the fifty-one mental factors of the eight consciousnesses, besides the five universal and five object-specific mental factors, there are eleven wholesome mental factors: faith (śraddhā), diligence (vīrya), shame (hrī), remorse (apatrāpya), non-greed (alobha), non-hatred (adveṣa), non-delusion (amoha), tranquility (praśrabdhi), non-laxity (apramāda), equanimity (upekṣā), non-harming (ahiṃsā). These are the eleven wholesome mental factors. There are also twenty-six afflictive mental factors, which are numerous, including the six root afflictions: greed (rāga), hatred (dveṣa), delusion (moha), pride (māna), doubt (vicikitsā), wrong views (dṛṣṭi); and the twenty subsidiary afflictions: anger (krodha), enmity (upanāha), concealment (mrakṣa), spite (pradāśa), jealousy (īrṣyā), stinginess (mātsarya), deceit (māyā), flattery (śāṭhya), harming (vihiṃsā), arrogance (mada), shamelessness (āhrīkya), remorselessness (anapatrāpya), excitement (auddhatya), dullness (styāna), lack of faith (āśraddhya), laziness (kausīdya), laxity (pramāda), forgetfulness (muṣitasmṛtitā), distraction (vikṣepa), and incorrect knowledge (asaṃprajanya). There are also four mental factors that are not necessarily wholesome or unwholesome; sometimes wholesome, sometimes unwholesome: regret (kaukrtya), torpor (middha), initial thought (vitarka), and sustained thought (vicāra).

The Ālayavijñāna does not correspond to any of these mental factors. This means the Ālayavijñāna has no wholesome mental factors; it does not create wholesomeness. The Ālayavijñāna has no defiled mental factors; it does not create evil. Therefore, it lacks the eleven wholesome mental factors and the twenty-six afflictive mental factors; it does not manifest afflictions and is not defiled. The Ālayavijñāna also lacks the four indeterminate mental factors; it has no regret, no torpor, no initial thought, no sustained thought. These mental factors do not correspond to the Ālayavijñāna; it lacks them, having only the five universal mental factors. Earlier, it was stated it lacks the five object-specific ones; now it is further explained it also lacks the eleven wholesome mental factors, the afflictive mental factors, and the indeterminate mental factors; it has only the five universal mental factors.

The Ālayavijñāna has no wholesome or unwholesome nature; it neither creates wholesomeness nor evil; thus, it lacks wholesome, defiled, and other such mental factors. Why does it lack them? The *Cheng Weishi Lun* states: "This consciousness is solely of the nature of maturation (vipāka)." The eighth consciousness is solely of maturation nature, maturing wholesome and unwholesome karmic seeds, actualizing wholesome and unwholesome karmic retribution, enabling beings to continue without interruption, ensuring retribution is not lost. Then, it itself cannot have other mental factors, cannot have a wholesome or unwholesome nature; otherwise, it could not be perfumed by wholesome or defiled dharmas, could not actualize wholesome and unwholesome karmic retribution.

The nature of the Ālayavijñāna is solely maturation. What is maturation nature? It means the eighth consciousness enables the karmic seeds of beings to manifest at different times, different places, and different categories; to mature at different times, different places, and different categories. Meaning: the seven consciousnesses of beings create karmic actions; the Ālayavijñāna stores seeds moment by moment, records the karmic actions. When conditions mature, it projects the karmic seeds, actualizing the karmic cause and effect for beings. Therefore, the Ālayavijñāna is uninterrupted. If it were interrupted, then the karmic actions created by the six consciousnesses could not be recorded, seeds could not be stored; if it does not store seeds, future retribution would be problematic; beings' karmic actions would have no retribution. Moreover, if it were interrupted, beings could not exist; all dharmas would disappear.

Because the Ālayavijñāna is uninterrupted, it can record all bodily, verbal, and mental actions of beings, storing seeds. After storing seeds, it enables these seeds to mature at another time, another category, another place, actualizing karmic cause and effect on another type of retribution body. This is maturation nature. It enables the karmic seeds created by beings to mature at different times, arise at different times, enabling beings' retribution to be actualized at different times, different categories, different places. This is maturation nature.

Therefore, the mental factors of the Ālayavijñāna include only the five universal mental factors, not the five object-specific mental factors, nor wholesome mental factors, nor unwholesome mental factors. This means the Ālayavijñāna neither creates wholesomeness nor evil, nor does it create karmically indeterminate (avyākṛta) actions in the worldly sense, like eating, dressing, walking, driving, etc. In summary, the fifty-one mental factors all correspond to the sixth consciousness; some correspond to the first five consciousnesses; they do not correspond to the Ālayavijñāna. The Ālayavijñāna has only the five universal mental factors.

The mental factors of the sixth, seventh, and first five consciousnesses can transform during the cultivation process upon reaching a certain stage. Upon attaining the third fruit of the Śrāvaka (anāgāmin), mental factors like greed and hatred among the afflictive mental factors disappear. Upon attaining the fourth fruit (arhat), afflictive mental factors like pride also disappear. Upon attaining the first Bodhisattva ground (bhūmi), the sixth and seventh consciousnesses initially transform into wisdom (jñāna); the mental factors undergo obvious changes. Among them, the four mental factors of the mental faculty (manas)—self-view (satkāyadṛṣṭi), self-ignorance (ātma-moha), self-pride (ātma-māna), self-greed (ātma-rāga)—disappear. The mental faculty, originally having eighteen mental factors, loses several; wholesome mental factors increase. Of course, although the mental faculty now corresponds to wholesome mental factors, it is not yet complete and needs further strengthening of wholesomeness.

The discernment mental factor of the mental faculty also needs to strengthen and increase, because it is gradually corresponding to the concentration mental factor. Also, because the mental faculty initially attains non-outflow (anāsrava), initially transforms into wisdom, it gains some power of conviction and also recollection, though not yet perfect or complete, including some desire mental factor, though not as obvious and strong as the mental consciousness's. These contents are very subtle; Bodhisattvas below the grounds find it difficult to observe because their minds still have outflows, ignorance is heavy, and the mental consciousness and mental faculty have not transformed into wisdom.

The afflictive mental factors of the mental consciousness and the five sense consciousnesses also reduce significantly. Among the six root afflictions, greed, hatred, pride, doubt, and wrong views are severed, gone; only a trace of ignorance remains unsevered intentionally, to retain afflictions for rebirth. Of course, the mental consciousness still has Dharma-attachment and Dharma-greed unsevered; doubts about the Tathāgatagarbha Dharma are not fully severed; there are still beginningless ignorance and higher afflictions unsevered. The twenty subsidiary afflictions of the mental consciousness are all severed, gone. The indeterminate mental factors of the mental consciousness transform into wholesome mental factors, no longer unwholesome, though the transformation is not yet complete or thorough.

The fifth volume of the *Cheng Weishi Lun* states that at the stage of transformation of the basis (āśraya-parāvṛtti), the mental factors of the mental faculty correspond to twenty-one mental factors. After Bodhisattvas on the first ground transform consciousness into wisdom, the mental factors of the mental faculty somewhat correspond to the five object-specific mental factors and also to the eleven wholesome mental factors, though the degree of correspondence is not yet thorough or perfect. But the mental factors certainly change. Therefore, when discussing mental factors, one must specify the stage of cultivation: mental factors of ordinary beings, mental factors of noble ones above the third fruit, mental factors of Bodhisattvas on the grounds, mental factors of Buddhas, mental factors of the eighth consciousness, or mental factors of the immaculate consciousness (amalavijñāna). All these must be clearly indicated so learners can understand clearly.

The mental factors of all beings are not identical. Because beings' afflictions differ greatly, and their wisdom nature also differs greatly, mental factors will vary. Bodhisattvas on the grounds have already severed the manifestation of afflictions; afflictive mental factors no longer manifest. Moreover, the sixth and seventh consciousnesses have initially transformed into wisdom; mental factors certainly must undergo transformation.

Mental factors are companions of consciousness, accompanying consciousness in manifestation and operation—like a staff for consciousness. Consciousness must rely on mental factors to function and operate, like a lame person needing a crutch to walk. Mental factors fundamentally have no seeds; as soon as a consciousness manifests, this consciousness operates in the form of mental factors. Consciousness always operates in the form of mental factors. In Maitreya Bodhisattva's *Yogācārabhūmi-śāstra*, it is said mental factors accompany consciousness in operation; they are companions of consciousness. Mental factors have no seeds; they are merely manifesting dharmas accompanying consciousness. The eighth consciousness does not store seeds of mental factors; the other consciousnesses also do not store seeds of mental factors.

The objects of the mental faculty and the eighth consciousness are not necessarily the six sense objects. But whenever these two consciousnesses manifest and operate, mental factors operate. When the mental faculty has afflictive mental factors, while its five universal mental factors manifest, afflictive mental factors may also manifest simultaneously; several mental factors may manifest simultaneously.