Mental Factors of the Mind base\: A Practical Compass (Second Edition) (with over 30,000 additional words, reorganized)
Section 2: The Concept and Content of Mental Factors (caittas)
1. The Concept of the Five Universal Mental Factors
The meaning of the five universal mental factors (sarvatraga-caittas) is that there are five mental factors that universally accompany the running of the consciousness-mind, pervading all places where the consciousness-mind is present, pervading all realms where the consciousness-mind is present, pervading all times when the consciousness-mind exists, pervading all dharmas that the consciousness-mind corresponds to, and pervading all stages (bhūmis) in which the consciousness-mind operates (the nine stages of the three realms, as well as the nirvāṇa of the eighth consciousness).
The mental factor of contact (sparśa) enables the consciousness-mind to make contact and connection with corresponding dharmas; the mental factor of attention (manaskāra) enables the consciousness-mind to direct attention toward the object-dharmas; the mental factor of feeling (vedanā) enables the consciousness-mind to receive the object-dharmas and give rise to feelings; the mental factor of perception (saṃjñā) enables the consciousness-mind to apprehend the characteristics of the object-dharmas and give rise to grasping; the mental factor of volition (cetanā) enables the consciousness-mind to give rise to decision-making and behavioral activity.
All eight consciousnesses possess these five functions; the functions of the consciousness-mind must manifest through these five forms, and of course they also manifest through the forms of other mental factors. The consciousness-mind itself is formless, markless, and invisible, but the functions of these five factors and the operations of other mental factors can be observed and identified by the mind consciousness. When the mind consciousness identifies these functions, it identifies the consciousness-mind and realizes the consciousness-mind.
2. Related Concepts of the Five Universal Mental Factors
In the phrase "universally present with all" among the five universal mental factors, "all" means that the five universal mental factors are present with all consciousness-minds and present with all dharmas. As long as a consciousness-mind is operating, the five universal mental factors must be operating; apart from the five universal mental factors, the consciousness-mind could not exist and could not carry out activities of apprehension. Therefore, on all dharmas there are also the five universal mental factors of the consciousness-mind, because on all dharmas there must at least be the operation of the eighth consciousness and the seventh consciousness, and the five universal mental factors necessarily accompany the operation of these two consciousnesses.
The meaning of the five universal mental factors arising together is that these mental factors arise and operate gathered together. For example, when the eighth consciousness gives rise to a dharma, all the mental factors of the five universals must accompany the eighth consciousness in its operation from beginning to end, without a single one missing. But this is not necessarily so for the sixth and seventh consciousnesses. After the sixth and seventh consciousnesses have directed attention, if they are not interested, there will be no contact—especially in the case of the seventh consciousness, the manas; after contact, there is not necessarily feeling—especially in the case of the seventh consciousness, the manas; after feeling, there is not necessarily perception—especially in the case of the seventh consciousness, the manas; after perception, there is not necessarily volition—especially in the case of the seventh consciousness, the manas. If the manas's mental factors do not continue to operate, the six consciousnesses cannot appear, and if they do appear, they will disappear and cease operating. In particular, if the manas's mental factor of volition does not appear, none of the six consciousnesses can appear. From this one can see the kingly, ruling position of the manas—how great His power is.
The Buddha-dharma is profound; if one's contemplation is even slightly lacking in power, deviations will arise, and the vast majority of people's contemplation contains deviations which they themselves cannot detect. It is precisely because their own contemplation lacks power that, having no alternative, they place one hundred percent trust in the words of famous people, relying on a ready-made answer, taking it as ultimate, believing this to be reliable, and not knowing even when they are wrong. This is an extremely widespread phenomenon in the current Buddhist world.
3. The Content of the Five Object-Specific Mental Factors
The five object-specific mental factors (viśeṣa-caittas) also accompany the operation of the consciousness-mind, playing an auxiliary role in its functioning, but they cannot universally accompany the consciousness-mind's operation; they cannot accompany the consciousness-mind at all times, cannot accompany it in all places, cannot accompany it in all realms, and cannot accompany it on all dharmas.
The mental factor of desire (chanda) is the consciousness-mind having the desire, intention, idea, and requirement to create some dharma; it is the cause that initiates the subsequent operation of the consciousness-mind, but desire cannot be present at every moment, nor in every place, nor on all dharmas, nor in all stages. The mental factor of determination (adhimokṣa) is the consciousness-mind's thorough understanding of dharmas; only when the consciousness-mind has the power of determination and understands the dharma can it make correct decisions and act with wisdom in accordance with reality. But the consciousness-minds of most sentient beings cannot achieve determination at every moment, nor in every place, much less have determination on all dharmas. The mental factor of mindfulness (smṛti) is the consciousness-mind giving rise to mindful recollection of dharmas it wants to create, is creating, and has already created, initiating subsequent decision-making and continued activity regarding those dharmas. But the mind consciousness cannot have mindfulness at every moment and in every place, whereas the manas can have mindfulness at every moment and in every place—that is being in a state of meditative absorption (samādhi).
The mental factor of concentration (samādhi) is the consciousness-mind's state of focused attention, the state in which the consciousness-mind is neither scattered nor drowsy, the state in which the consciousness-mind's attention is highly concentrated and unified. But the consciousness-mind cannot have concentration at every moment, nor in every place, unless in profound meditative absorption without emerging from it. The mental factor of wisdom (prajñā) is the consciousness-mind's powerful power of apprehension, comprehension, receptivity, discrimination, decision-making, and activity—the consciousness-mind's powerful capacity for handling problems. But the consciousness-minds of ordinary sentient beings cannot have wisdom at every moment, nor in every place, much less have wisdom on all dharmas.
These five capacities do not appear at all times; they appear only under particular circumstances. But the eighth consciousness's power of determination, power of concentration, and power of wisdom (prajñā-bala) exist at all times and manifest at all times, exist everywhere and manifest everywhere, pervading the apprehension and operation of all dharmas, and also pervading the operation throughout the nine stages of the three realms. The Buddha's first seven consciousnesses, however, have determination at all times and places, have meditative concentration, and have great wisdom.
4. The Content of the Wholesome Mental Factors
The eleven wholesome mental factors sometimes accompany the operation of the consciousness-mind and sometimes do not. Only after the consciousness-mind has eradicated afflictions can they accompany the consciousness-mind's operation more often; only after the consciousness-mind has completely eradicated the habitual tendencies of afflictions can they accompany the consciousness-mind at all times, so that the consciousness-mind is wholesome at all times. But the eighth consciousness has always been wholesome, or neither wholesome nor unwholesome; it has no unwholesomeness and no afflictive mental factors.
In evil people, the wholesome mental factors of the seven consciousnesses appear only occasionally; in good people, the wholesome mental factors of the seven consciousnesses appear sometimes and not at other times. After the sixth and seventh consciousnesses have transformed consciousness into wisdom, the wholesome mental factors appear along with the consciousness-mind very frequently, though occasionally they still do not appear. Only the wholesome mental factors of the Buddha's seven wisdom-consciousnesses appear constantly and at all times, permanently accompanying the wisdom-mind without disappearing.
The mental factor of faith (śraddhā) refers to believing, being convinced, and self-confidence—believing in the existence of wholesome dharmas, the meritorious functions of wholesome dharmas, the power of wholesome dharmas, the principles of wholesome dharmas, the changes of wholesome dharmas, the results of wholesome dharmas, and so on. But true faith refers to right faith, faith grounded in principle, deep faith, pure faith, and wholesome faith, without wrong faith, evil faith, impure faith, or unwholesome faith—being able to accept the true principle, deeply believing in the merit of the Three Jewels, and being confident that one will certainly attain buddhahood. Broadly speaking, the mental factor of faith is also trust in the dharmas one apprehends, trust in one's own capacity for apprehension, and trust in one's own capacity for activity. The mental factor of faith cannot appear at all times and manifest always; it appears only under special circumstances, when needed and necessary. One needs deep wholesome roots and merit, studying Buddhism across kalpas, before faith can reach accomplishment. After faith, there will be acceptance, submission, compliance, and acting accordingly. The first seven consciousnesses all correspond to the mental factor of faith; regardless of what stage of cultivation one is at, the higher the stage, the more complete the faith. The eighth consciousness also has the mental factor of faith—faith in the dharmas it apprehends.
The mental factors of shame (hrī) and remorse (apatrāpya): shame is failing oneself, and remorse is failing others, thereby feeling uneasy, self-reproachful, ashamed, guilty, bashful, remorseful, and so on. Having shame and remorse in the mind shows that the self has been subdued, that one knows how to reflect on oneself, that one accords with no-self, and that one is not an arrogant egotist who exalts the self. The sixth and seventh consciousnesses correspond to the two mental factors of shame and remorse; regardless of what stage of cultivation one is at, the higher the stage, the stronger the sense of shame and remorse. But correspondence does not equal existence, nor does it guarantee that they will necessarily manifest.
The mental factor of non-greed (alobha) means the mind has no thoughts of craving, covetous desire, or acquisitiveness, is not bound by dharmas, does not cling to dharmas, but is liberated from dharmas. All eight consciousnesses correspond to the mental factor of non-greed, but before the third fruit, the seven consciousnesses are sometimes without greed and sometimes with greed. When without greed, it is only temporary non-greed, non-greed toward individual dharmas; it is not the eradication of craving for the six sense-object realms, but the subduing of greed, the suppression of greed, so that greedy thoughts do not arise. If craving is eradicated, it is only eradication of craving for individual dharmas, such as quitting smoking or drinking, while there is still greed for other dharmas, and in the future greed may arise again toward individual dharmas; it is not permanent non-greed. Only after the third fruit do the sixth and seventh consciousnesses eradicate greed, with the eradication of craving for sexual desire as the main content. The eighth consciousness, from beginning to end, has no greed whatsoever; toward any dharma, He is a mind of non-action (asaṃskṛta-like), and therefore without greed.
The mental factor of non-hatred (adveṣa) means the mind has no thoughts or notions of hatred and resentment, the mind is calm, without aversion, not constrained by dharmas, liberated from dharmas. All eight consciousnesses correspond to non-hatred; it is only that before the third fruit, the seven consciousnesses are sometimes without hatred and sometimes with hatred. When without hatred, it is only temporary non-hatred, non-hatred toward individual dharmas, not the thorough and permanent eradication of hatred. After the third fruit, the seven consciousnesses eradicate the mental factor of hatred and no longer give rise to the manifestation of hatred, though this does not rule out the occasional appearance of habitual tendencies of hatred, which then quickly subside. The eighth consciousness, from beginning to end, has no mental factor of hatred; at any time, in any place, toward any dharma, He gives rise to no hatred, His own mind is forever pure, and therefore the eighth consciousness corresponds to the mental factor of non-hatred.
The mental factor of non-delusion (amoha) means the mind has no nature of foolishness, no ignorance, and has the wisdom to clearly understand the corresponding dharmas. All eight consciousnesses correspond to non-delusion; it is only a matter of which dharmas are corresponded to and to what degree. The sixth and seventh consciousnesses' non-delusion regarding the principle that the five aggregates are without self comes after the eradication of the view of self (satkāya-dṛṣṭi-prahāṇa); non-delusion regarding the true self, the tathāgatagarbha, comes initially after seeing the mind; non-delusion regarding escaping the mundane world and attaining liberation comes after the third fruit; non-delusion regarding all dharmas comes after attaining buddhahood. Before attaining realization, non-delusion exists only with respect to individual dharmas, including worldly dharmas. The five consciousnesses' non-delusion is the clear and definite knowing of the five sense-object realms. The eighth consciousness's non-delusion is from beginning to end: not deluded about any dharma, not inverted or confused, without ignorance.
The mental factor of diligence (vīrya) means the mind is not lax, is conscientious, does not neglect its duties, does not seek ease and idleness, and does not waver in the face of setbacks. All eight consciousnesses correspond to the mental factor of diligence; it is only a matter of the degree of correspondence, when it corresponds, and for how long. The five consciousnesses' diligence is accomplished under the drive of the mind consciousness and the manas; they will not be diligent on their own initiative. The sixth and seventh consciousnesses' diligence arises after awakening, when they have a certain purpose regarding the dharma, wanting to obtain or achieve some goal; only then do they become diligent and untiring, and strive to cease evil and cultivate goodness. The eighth consciousness is consistent throughout, never lazy or slack, conscientious, orderly, neither hurried nor slow, without a moment of rest—this is the utmost diligence, even though there is no mind of diligence.
The mental factor of pliancy (praśrabdhi) refers to states of the mind such as ease, relaxation, joy, cheerfulness, lightness, tranquility, comfort, agility, freedom, and stability—not heaviness, agitation, tension, busyness, weariness, or boredom. A mind without cultivation does not easily manifest pliancy. All eight consciousnesses correspond to the mental factor of pliancy, but the first seven consciousnesses do not necessarily manifest pliancy; only under specific circumstances, when cultivation has reached a certain level, will the mind manifest pliancy. In terms of the seven factors of enlightenment, this belongs to the manifestation of the factor of tranquility; it is a prerequisite for realizing the dharmas of the Great and Lesser Vehicles, and also a prerequisite for attaining meditative concentration. The eighth consciousness has always been pliant and at ease, without burdens or encumbrances; although He moment by moment gives rise to and upholds all dharmas, His mind is tranquil, at ease, and light.
The mental factor of vigilance (apramāda) means the mind is neither idle nor sluggish, does not seek ease, does not cut corners, does not indulge, and does not crave pleasure; although not very diligent, it lies between diligence and laxity, with a proper balance of tension and relaxation. All eight consciousnesses correspond to the mental factor of vigilance, but without cultivating to a certain degree, the seven consciousnesses are not necessarily vigilant—sometimes lax, sometimes vigilant. Only after cultivating the mind of renunciation can the seven consciousnesses become increasingly vigilant. The sixth and seventh consciousnesses being constantly in a state of vigilance occurs after attaining the bhūmis: the mind is vigilant in the cultivation and realization of the Buddha-dharma and in the work of delivering sentient beings, not seeking a comfortable worldly life for oneself, but only seeking continuous advancement on the path and delivering more sentient beings. The eighth consciousness has never been lax throughout beginningless kalpas; He is forever vigilant, at all times corresponding to the mental factor of vigilance.
The mental factor of equanimity (upekṣā): equanimity is the mind's activity being in a state of equanimity—impartial, equal toward all dharmas, not dwelling on the past, not reaching toward the future, with peaceful mental states, neither sluggish nor hasty, a balanced state of mind, abiding in the Middle Way. All eight consciousnesses correspond to the mental factor of equanimity, but the first seven consciousnesses do not necessarily manifest a state of equanimity; only in states of meditative concentration, or under certain special circumstances, do the sixth and seventh consciousnesses manifest the mental factor of equanimity. The five consciousnesses, influenced and led by the sixth and seventh consciousnesses, are also in equanimity. For those of the third and fourth fruits and above, their minds are in equanimity most of the time. The eighth consciousness has always been in equanimity, forever corresponding to the mental factor of equanimity.
The mental factor of non-harm (ahiṃsā) means having no mind of harm or opposition toward any people, matters, things, or principles; even when the mind is offended, one does not wish to retaliate or seek justice for oneself—in short, a mental activity of not wishing to hurt others. All eight consciousnesses correspond to the mental factor of non-harm, but the first seven consciousnesses sometimes have a mind of non-harm and sometimes do not. Only in magnanimous, broad-minded people does the mental factor of non-harm appear frequently; after eradicating the mind of hatred, the seven consciousnesses' mental factor of non-harm appears often. The eighth consciousness has always been non-harming; He neither retaliates against nor vexes any people, matters, things, or principles, nor opposes them, forever corresponding to the mental factor of non-harm.
5. The Content of the Afflictive Mental Factors
The root afflictions: greed, hatred, delusion, conceit, doubt, and wrong view—six mental factors. These six are called root afflictions because from these six root afflictions all afflictions can be derived. Once the root afflictions are extinguished, the twenty subsequent afflictions that follow, or even more subsequent afflictions, will gradually be extinguished along with them, just as when the root of a tree is severed, the branches, trunk, and leaves will subsequently perish and will not long survive.
The great universal afflictions include: non-faith, laxity, laxity/indulgence, drowsiness, restlessness, forgetfulness, non-cognizance, and distraction. When the non-faith afflictive mental factor is cultivated to completion at the stage of faith, doubts about the Three Jewels, doubts about the tathāgatagarbha of one's own mind, doubts about one's future attainment of buddhahood, and so on are eradicated. But not all non-faith toward all dharmas can be eradicated—only non-faith toward the basic dharmas and dharmas of a certain level is eradicated. The mental factor of laxity is extinguished when cultivation reaches the seven factors of enlightenment and the factor of diligence (vīrya-saṃbodhyaṅga) appears; when not diligent, laxity will still appear. Only when cultivating to the third fruit, the fourth fruit, and the first-bhūmi bodhisattva can the mental factor of laxity be thoroughly eradicated. The mental factor of indulgence is similar: once the mind of renunciation arises, one is not very indulgent; thoroughly eradicating indulgence requires cultivation to the third fruit or above.
The mental factor of drowsiness disappears when cultivating meditative concentration subdues the five hindrances; after attaining the first dhyāna, the mental factor of drowsiness is eradicated. The mental factor of restlessness is similar: when preparatory concentration (anāgamya-samādhi) is complete, there is no more restlessness; after attaining the first dhyāna, restlessness is eradicated, but if meditative concentration disappears, restlessness may appear again. Forgetfulness is similar, all related to meditative concentration: when the power of concentration is sufficient, one will not forget the dharma being cultivated; when the power of concentration fades, this cannot be guaranteed. Distraction is also related to lacking meditative concentration; non-cognizance is related to lacking wisdom—if one has not cultivated the dharmas leading to liberation, there will be non-cognizance in the mind. The mind consciousness corresponds to all the great universal afflictions; the five consciousnesses alone do not have these afflictive mental factors—they have them only together with the mind consciousness, assisting the seventh consciousness and the mind consciousness in manifesting these afflictions. The seventh consciousness, apart from lacking the mental factor of drowsiness, has all the other afflictive mental factors. The eighth consciousness corresponds to none of the afflictive mental factors.
The intermediate afflictions: non-shame and non-remorse. Opposite to the mental factors of shame and remorse: doing wrong without knowing to reflect on oneself, wronging others without feeling shame or repentance. The minds of the sixth and seventh consciousnesses correspond to non-shame and non-remorse; the five consciousnesses have them only depending on the mind consciousness, assisting the sixth and seventh consciousnesses in manifesting these afflictions—they cannot have them alone. The eighth consciousness does not have these two afflictions.
The minor afflictions: anger, enmity, concealment, deceit, flattery, arrogance, harm, jealousy, vexation, and miserliness. These are afflictions dominated by hatred and resentment, and also include miserly greed; generally speaking, they belong to habitual tendencies of afflictions, dormant (anuśaya) in the seventh consciousness's mind, extremely difficult to eradicate. Even when the root afflictions are eradicated and one becomes an arhat, these habitual tendencies are still hard to extinguish; only bodhisattvas on the bhūmis, through the long process of cultivating the path, can gradually eradicate and extinguish them completely. But arhats and bhūmi bodhisattvas do not correspond to every minor affliction. The five consciousnesses can assist the sixth and seventh consciousnesses in manifesting these afflictive mental factors; the eighth consciousness has none of these afflictive mental activities.
6. Mental Factors Are the Mind's Nature and Mental Activity
The operation of the consciousness-mind's mental factors is closely connected with a person's character, temperament, disposition, and wisdom. If you want to understand the operation of the mental factors, you can observe each person from the moment they encounter a matter until the moment they make a decision—their expressions, eyes, countenance, speech, behavior, speed of reaction, and so on—and you can discern the process and speed of each mental factor's operation, as well as how heavy each person's habitual tendencies are and how their power of wisdom is. This series of mental activities is both a manifestation of a person's mental nature, habits, afflictions, and wisdom, and a manifestation of the mental factors.
Some people are hot-tempered and somewhat coarse-minded; after encountering people and matters, they only apprehend roughly, disregarding right or wrong and details, and assume that what they have apprehended is ultimate and error-free. Then feelings arise—joy, hatred, greed, or aversion—with heavy grasping, and then, without considering anything, they directly make a decision. The operation of their mental factors is simple and fast, but the consequences may be unthinkable. Other people, after rough apprehension and the arising of feelings, will again carefully apprehend and analyze, then reverse their mistaken understanding; their feelings change, and then they make a decision. The operation of their mental factors is somewhat more complex and will run repeatedly. Many people, as their apprehension deepens continuously, undergo continuous changes in the mental factor of feeling, being carried along by people, matters, and things, their minds immersed in them, unable to transcend.
Rational people often do not develop thoughts or emotions until they have thoroughly understood people, matters, and things, and do not easily make judgments or decisions; they do not take their temporary, rough understanding as ultimate, but will repeatedly observe, discriminate, and deliberate. People of cultivation, even when the people, matters, and things they apprehend are ones they like or dislike, remain unmoved in mind, transcendent beyond things—liberated.
For careless people, the mental factors operate quickly and simply; for meticulous people, the mental factors operate slowly, deeply, subtly, and complexly. For those with heavy afflictions, the mental factors also operate complexly, entangled and unresolved. For dull people, perhaps after quickly apprehending, they discover their abilities are insufficient and give up, the mental factors quickly disappearing; or perhaps wanting to apprehend clearly, their mental factors operate extremely slowly—long apprehension, long feeling, long deliberation—yet still unable to make a final decision. Intelligent and wise people may apprehend clearly in a short time, deeply knowing its content, or may apprehend to the very end with great depth and care, without error.
The operation of the mental factors is extremely intricate and complex, closely related to each person's character, temperament, disposition, and the weight of their afflictions and attachments, and also closely related to each person's self-cultivation, attainment, meditative concentration, discipline, and wisdom.
7. All Dharmas of Body and Mind Belong to the Tathāgatagarbha
Mental factors (caittas), as the name implies, are dharmas possessed by the mind. Emotions, attitudes, opinions, suggestions, anxiety, agitation, jealousy, sadness, and so on are all dharmas arising on the mind, dharmas possessed by the mind, and therefore are all called mental factors. Dharmas arising on the body, dharmas possessed by the body, are called factors belonging to the body, as the name implies. Dharmas possessed by the material body—for example, falling ill, changes in body weight, the occurrence of various mishaps, producing some things or losing some things, and so on—all arising, ceasing, and changes belonging to the body are factors belonging to the body. The material body is divided into the inner body and the outer body: the inner body is the physical body, and the outer body is the six sense objects of form, sound, smell, taste, touch, and dharma; together they are all the five-aggregate body. The physical body is material form, and the dharmas arising on the body are also material form, so whatever belongs to material form is also material form. All dharmas belonging to the body are also dharmas belonging to the mind—which mind does this mind refer to?
All worldly dharmas are divided into material form and mind, as well as neither material form nor mind; their ownership is divided into factors belonging to the mind, factors belonging to the body, and factors belonging to neither body nor mind. All these dharmas are subsumed under the ownership of the tathāgatagarbha. Once all dharmas are returned to the tathāgatagarbha, there is nothing left—so what are we still craving and clinging to now? It is all empty, all false appearances. Unfortunately, the habitual tendencies of craving and clinging are too deeply rooted and too hard to transform. The root cause is still that the real nature of the dharmadhātu has not been understood, has not been seen clearly. This matter requires three great asaṃkhyeya kalpas to be thoroughly clarified; after that, everything changes, and cultivation comes to an end.
8. The Mental Factors of Sentient Beings
What mental factors operate in longing? What mental factors operate in thought? What mental factors operate in research? What mental factors operate in deliberation? What mental factors operate in investigative contemplation? What mental factor is understanding? What mental factor is willingness? What mental factors operate in hoping? What mental factor is comprehension? What mental factors operate in planning? What mental factor is expectation? What mental factor is blessing? What mental factors are in vows?
What mental factors are comprehending, realizing, and knowing? What mental factors are agreeing, endorsing, and echoing? What mental factor is keeping something constantly in mind? What mental factor is an image in the mind that will not go away? What mental factor is never forgetting? What mental factor is keeping firmly in mind? What mental factor is unwavering determination? What mental factor is fixing the mind on one point? What mental factor is unblinking focus? What mental factor is conscience? What functions does the mental factor of volition have? What functions does the mental factor of perception have?
The states of the mind, the characteristics of the mind, character, temperament, and disposition all belong to the mental factors; there are wholesome natures, unwholesome natures, and neither-wholesome-nor-unwholesome natures. Strictly speaking, there are not only fifty-one mental factors; if divided finely, there are at least several hundred or a thousand. Bodhisattva Vasubandhu only roughly and coarsely summarized them as fifty-one, and the summary is not comprehensive. If the Buddha were to summarize these mental factors, it would be extremely subtle. Therefore, in studying Buddhism, apart from being able to rely completely on what the Buddha said, other people can be relied upon, but with discretion, and one must have the ability to be flexible and adaptable.
Even when relying on what the Buddha said, one should have a certain capacity for adaptability, for fully understanding what the Buddha said is also very difficult. Sometimes there is a certain difference and gap between the Buddha's words and the Buddha's intent; they are not completely consistent, because sentient beings' wisdom is limited and the Buddha cannot fully express His meaning plainly—He often speaks implicitly and skillfully, and when wisdom is insufficient, misunderstanding easily occurs. Many people who expound the Buddhist sutras are in fact not expounding the Buddha's original intent; the phenomenon of distorting the Buddha's meaning is too widespread and too common. The Buddha endures it all, even though He has no mind of endurance.
