Mental Factors of the Mind base\: A Practical Compass (Second Edition) (with over 30,000 additional words, reorganized)
Section Two: The Concept and Connotation of Mental Factors (Caittas)
I. The Concept of the Five Universal Mental Factors
The meaning of the Five Universal Mental Factors is that there are five mental factors that universally accompany the operation of consciousness (vijñāna), pervading everywhere consciousness exists, pervading every realm where consciousness exists, pervading every time consciousness exists, pervading every phenomenon corresponding to consciousness, and pervading every ground where consciousness operates (the Three Realms and Nine Grounds, and the Nirvana of the eighth consciousness).
The mental factor of Contact (Sparśa) enables consciousness to make contact and connection with corresponding phenomena (dharmas). The mental factor of Attention (Manasikāra) enables consciousness to focus on the object. The mental factor of Sensation (Vedanā) enables consciousness to receive the object and generate feelings. The mental factor of Perception (Saṃjñā) enables consciousness to discern the characteristics of the object and gives rise to grasping. The mental factor of Volition (Cetanā) enables consciousness to generate choices and actions.
The consciousness of all eight consciousnesses possesses these five functional roles. The functions of consciousness necessarily manifest in these five forms, and of course, also manifest in the forms of other mental factors. Consciousness itself is formless, invisible, and intangible, but the functional roles of these five and other mental factors can be observed and recognized by the sixth consciousness (mano-vijñāna). By recognizing these functional roles, the sixth consciousness recognizes consciousness itself and attains realization of consciousness.
II. Related Concepts of the Five Universal Mental Factors
"All Accompanied" (一切俱) in the Five Universal Mental Factors means that the Five Universal Mental Factors accompany all consciousness and all phenomena. Wherever consciousness is operating, the Five Universal Mental Factors are necessarily operating. Without the Five Universal Mental Factors, consciousness cannot exist and cannot have discriminative activity. Furthermore, on all phenomena, the Five Universal Mental Factors of consciousness are also present, because on all phenomena there is at least the operation of the eighth and seventh consciousnesses, and the Five Universal Mental Factors necessarily accompany the operation of these two consciousnesses.
The mutual co-arising of the Five Universal Mental Factors means that these mental factors are born and operate together. For example, when the eighth consciousness gives rise to a phenomenon, all Five Universal Mental Factors necessarily accompany the eighth consciousness throughout the entire process, without a single one missing. However, the sixth and seventh consciousnesses are not necessarily like this. After the sixth and seventh consciousnesses apply attention, if they are not interested, they may not engage in contact, especially the seventh consciousness (manas). After contact, they may not necessarily experience sensation, especially the seventh consciousness. After sensation, they may not necessarily engage in perception, especially the seventh consciousness. After perception, they may not necessarily engage in volition, especially the seventh consciousness. If the mental factors of the seventh consciousness do not proceed further, the six consciousnesses (the five sensory consciousnesses plus the sixth) cannot arise; if they do arise, they will disappear and cease operation. Especially if the volition mental factor of the seventh consciousness does not arise, none of the six consciousnesses can arise. This demonstrates the kingly, ruling position of the seventh consciousness and the extent of its power.
The Buddha Dharma is extremely profound. If contemplation is even slightly inadequate, deviations will arise, and the contemplation of the vast majority of people is deviated, which they themselves cannot discover. Precisely because their own contemplation is inadequate, they have no choice but to one hundred percent believe and accept the words of famous figures, relying on a ready-made answer, thinking it is ultimate and reliable, unaware even if it is wrong. This is an extremely common phenomenon in the current Buddhist world.
III. The Connotation of the Five Particular Mental Factors
The Five Particular Mental Factors also accompany the operation of consciousness, playing an auxiliary role, but they do not universally accompany consciousness. They do not accompany consciousness at all times, in all places, in all realms, or on all phenomena.
The mental factor of Desire (Chanda) is the desire, intention, thought, or requirement of consciousness to create or do something. It is the cause that triggers the subsequent operation of consciousness, but desire is not present at all times, nor in all places, nor on all phenomena, nor in all grounds. The mental factor of Conviction (Adhimokṣa) is the thorough understanding of phenomena by consciousness. Only when consciousness has the power of conviction and understands phenomena can it make correct choices and act wisely and truthfully according to principle. However, the consciousness of most sentient beings cannot have conviction at all times, nor in all places, much less have conviction regarding all phenomena. The mental factor of Mindfulness (Smṛti) is when consciousness gives rise to remembrance regarding phenomena it intends to create, is creating, or has created, triggering subsequent choices, actions, and continued creation regarding those phenomena. The sixth consciousness cannot have mindfulness at all times or in all places, but the seventh consciousness can have remembrance at all times and in all places; when it does, it is in a state of samādhi.
The mental factor of Concentration (Samādhi) is the focused state of consciousness, a state free from distraction and dullness, a state of highly concentrated and unified attention. However, consciousness cannot have concentration at all times or in all places, unless in deep meditative absorption (dhyāna) without emerging from it. The mental factor of Wisdom (Prajñā) is the powerful discriminative power, comprehension power, receptivity, discernment, decision-making power, and creative power of consciousness; it is consciousness's powerful ability to handle problems. However, the consciousness of ordinary sentient beings cannot have wisdom at all times, nor in all places, much less have wisdom regarding all phenomena.
These five capabilities do not appear at all times; they appear only under specific circumstances. However, the conviction power, concentration power, and wisdom power of the eighth consciousness are always present, always manifesting, existing everywhere, manifesting everywhere, pervading the discrimination and operation of all phenomena, and also pervading operation within the Three Realms and Nine Grounds. The first seven consciousnesses of a Buddha, however, always have conviction, always have meditative concentration, and always have great wisdom, everywhere and at all times.
IV. The Connotation of Wholesome Mental Factors
The Eleven Wholesome Mental Factors sometimes accompany the operation of consciousness and sometimes do not. Only after consciousness eliminates afflictions can they accompany consciousness more frequently. Only after consciousness exhausts afflictions and habitual tendencies can they accompany consciousness at all times, and consciousness is wholesome at all times. However, the eighth consciousness has always been wholesome, or neither wholesome nor unwholesome; it has no unwholesomeness and no afflictive mental factors.
The wholesome mental factors of the seven consciousnesses of an unwholesome person only appear occasionally. The wholesome mental factors of the seven consciousnesses of a wholesome person sometimes appear and sometimes do not. After the sixth and seventh consciousnesses transform into wisdom (jñāna), the wholesome mental factors accompany consciousness very frequently, only occasionally not appearing. Only the wholesome mental factors of the seven wisdom-consciousnesses of a Buddha constantly appear, appear at all times, and permanently accompany the wisdom-mind without disappearing.
The mental factor of Faith (Śraddhā) refers to belief, conviction, self-confidence, believing in the existence of wholesome dharmas, their meritorious functions, their power, their patterns, their changes, their results, etc. But true faith specifically refers to right faith, rational faith, deep faith, pure faith, wholesome faith, without wrong faith, unwholesome faith, impure faith, or unrighteous faith; it is the ability to accept the right principle, deeply believe in the merits of the Three Jewels (Buddha, Dharma, Saṅgha), and be confident in one's ability to attain Buddhahood. Broadly speaking, the mental factor of faith is also trust in the phenomena one discerns, trust in one's own discriminative ability, and trust in one's own creative ability. The mental factor of faith does not appear or manifest at all times; it appears only under special circumstances, when needed and necessary. It requires profound wholesome roots and merit, learning the Buddha Dharma over countless eons, for faith to become accomplished. After faith arises, one will accept, submit, follow, and act accordingly. The first seven consciousnesses all correspond to the mental factor of faith, regardless of their stage on the path. The higher the stage on the path, the more complete the faith. The eighth consciousness also has the mental factor of faith, which is faith in the phenomena it itself discerns.
The mental factors of Moral Shame (Hrī) and Moral Dread (Apatrāpya): Moral shame is feeling one has let oneself down, moral dread is feeling one has let others down, thus feeling unease, self-blame, shame, guilt, embarrassment, remorse, regret, etc. Having moral shame and dread indicates that the self has been subdued, that one knows to reflect upon oneself, corresponding to selflessness (anātman), not being a self-exalting egomaniac. The sixth and seventh consciousnesses correspond to these two mental factors of shame and dread, regardless of their stage on the path. The higher the stage on the path, the more one has shame and dread, but correspondence does not equate to existence, nor does it guarantee they will manifest.
The mental factor of Non-Attachment (Alobha) means the mind is free from thoughts of craving, desire, and greed, is not bound by phenomena, does not cling to phenomena, but is liberated from them. All eight consciousnesses correspond to the mental factor of non-attachment. However, before the third fruition (anāgāmi), the seven consciousnesses sometimes have non-attachment and sometimes have attachment. When non-attachment occurs, it is only temporary non-attachment regarding specific phenomena; it is not the eradication of craving for the objects of the six senses (sights, sounds, smells, tastes, touches, mental objects). It is the subduing and suppression of greed, preventing greedy thoughts from arising. If craving is eradicated, it is only the eradication of craving for specific phenomena, such as quitting smoking or drinking, etc.; craving for other phenomena still exists, and one might develop craving for specific phenomena again in the future; it is not permanent non-attachment. Only after the third fruition do the sixth and seventh consciousnesses eradicate craving, primarily the craving for sexual desire. The eighth consciousness, from beginning to end, has no craving; towards any phenomenon, it is a non-active (unconditioned) mind, hence non-attached.
The mental factor of Non-Aversion (Adveṣa) means the mind has no thoughts or ideas of hatred or anger; the mind is peaceful, without feelings of resentment or aversion, not constrained by phenomena, liberated from them. All eight consciousnesses correspond to non-aversion. However, before the third fruition, the seven consciousnesses sometimes have non-aversion and sometimes have aversion. When non-aversion occurs, it is only temporary non-aversion regarding specific phenomena; it is not the thorough and permanent eradication of aversion. After the third fruition, the seven consciousnesses eradicate the mental factor of aversion; the manifest activity of aversion no longer arises, although occasional vestiges of the habit of aversion may still appear and then quickly subside. The eighth consciousness, from beginning to end, has no mental factor of aversion; it never gives rise to aversion towards any phenomenon at any time or place; its mind is forever pure, hence the eighth consciousness corresponds to the mental factor of non-aversion.
The mental factor of Non-Delusion (Amoha) means the mind is free from foolishness, free from ignorance (avidyā), possessing wisdom to clearly understand corresponding phenomena. All eight consciousnesses correspond to non-delusion, but it is a matter of which phenomena they correspond to and the degree of correspondence. The non-delusion of the sixth and seventh consciousnesses regarding the principle of the selflessness of the five aggregates occurs after severing the view of self (satkāya-dṛṣṭi). The non-delusion regarding the true self, the Tathāgatagarbha, begins initially after realizing the mind (明心, likely referring to initial awakening to Buddha-nature). The non-delusion regarding liberation from the mundane world occurs after the third fruition. Non-delusion regarding all phenomena occurs after attaining Buddhahood. Before attaining the fruitions, non-delusion exists only regarding specific phenomena, including worldly phenomena. The non-delusion of the five sensory consciousnesses is the clear and definite knowing of the objects of the five senses. The non-delusion of the eighth consciousness exists from beginning to end; it is never deluded about any phenomenon, never inverted or confused, and has no ignorance.
The mental factor of Diligence (Vīrya) means the mind is not slack, is conscientious, does not neglect its duties, does not seek ease and comfort idly, and does not yield in the face of setbacks. All eight consciousnesses correspond to the mental factor of diligence, differing only in the degree of correspondence, when they correspond, and for how long. The diligence of the five sensory consciousnesses is always driven by the sixth and seventh consciousnesses; they are not diligent actively on their own. The diligence of the sixth and seventh consciousnesses arises after awakening, when there is a certain purpose regarding phenomena, a desire to obtain or achieve some goal; then they become diligent and unyielding, striving to abandon unwholesomeness and cultivate wholesomeness. The eighth consciousness is consistent from start to finish; it is never lazy or slack, always conscientious, orderly, neither rushed nor slow, without a moment's rest. This is the ultimate diligence, even though it has no mind of diligence itself.
The mental factor of Pliancy/Tranquility (Praśrabdhi) refers to states of mind such as being relaxed, at ease, joyful, happy, light, leisurely, comfortable, agile, free, peaceful, stable, etc., not heavy, irritable, tense, busy, tired, or weary. A mind without cultivation is not prone to pliancy. All eight consciousnesses correspond to the mental factor of pliancy, but the first seven consciousnesses may not necessarily manifest the phenomenon of pliancy. Only under specific circumstances, after cultivating to a certain level, will the mind manifest the phenomenon of pliancy. According to the Seven Factors of Enlightenment, this pertains to the manifestation of the factor of tranquility (praśrabdhi-bodhyaṅga). This is a prerequisite for realizing the Dharma of both the Mahayana and Hinayana, and also a prerequisite for attaining meditative absorption (dhyāna). The eighth consciousness is always pliant and free; it has no burden, no encumbrance. Although it instantaneously gives rise to and sustains all phenomena, its mind is leisurely, free, and agile.
The mental factor of Non-Negligence (Apramāda) means the mind is neither idle nor lazy, does not seek ease idly, is not careless, is not indulgent, and does not crave enjoyment. Although not extremely diligent, it is close to diligence, balanced between tension and relaxation, neither too tight nor too loose. All eight consciousnesses correspond to the mental factor of non-negligence. However, without cultivating to a certain level, the seven consciousnesses are not necessarily non-negligent; they are sometimes negligent and sometimes non-negligent. Only after developing the mind of renunciation (出离心) can the seven consciousnesses become increasingly non-negligent. The sixth and seventh consciousnesses are always in a state of non-negligence only after entering the Bodhisattva stages (bhūmis), where the mind is non-negligent regarding the cultivation and realization of the Buddha Dharma and the work of liberating sentient beings, not seeking a comfortable life in the mundane world, only seeking the constant advancement of the path and the liberation of more sentient beings. The eighth consciousness has never been negligent since beginningless time; it is forever non-negligent, always corresponding to the mental factor of non-negligence.
The mental factor of Equanimity (Upekṣā) is the state where the mental activity (citta-vṛtti) is in a state of equanimity, impartial, equal towards all phenomena, not dwelling on the past, not clinging to the future, with a peaceful mind, neither slow nor hurried, a balanced mental state, abiding in the Middle Way. All eight consciousnesses correspond to the mental factor of equanimity. However, the first seven consciousnesses do not necessarily manifest the mental state of equanimity. Only under conditions of meditative absorption or certain special circumstances do the sixth and seventh consciousnesses manifest the mental factor of equanimity. The five sensory consciousnesses, influenced and led by the sixth and seventh, are also in equanimity. Those at the third fruition (anāgāmi) and above have minds mostly in equanimity most of the time. The eighth consciousness is always in equanimity, forever corresponding to the mental factor of equanimity.
The mental factor of Non-Harming (Ahiṃsā) means having no harmful or opposing intention towards any person, thing, or principle. Even if the mind is offended, one does not wish to retaliate or seek justice for oneself. In short, it is a mental activity that does not wish to harm others. All eight consciousnesses correspond to the mental factor of non-harming. However, the first seven consciousnesses sometimes have the mind of non-harming and sometimes do not. Only magnanimous, broad-minded people frequently manifest the mental factor of non-harming. After eradicating the mind of hatred, the seven consciousnesses frequently manifest the mental factor of non-harming. The eighth consciousness is always non-harming; it never retaliates against or harms any person, thing, or principle, nor does it oppose them; it forever corresponds to the mental factor of non-harming.
V. The Connotation of Afflictive Mental Factors
Root Afflictions: The six mental factors of Greed (Rāga), Hatred (Dveṣa), Delusion (Moha), Arrogance (Māna), Doubt (Vicikitsā), and Wrong Views (Dṛṣṭi) are called root afflictions because they can give rise to all afflictions. Once these root afflictions are extinguished, the subsequent twenty secondary afflictions, or even more, will gradually be extinguished along with them, just as when the root of a tree is severed, the trunk and leaves will die afterward and not last long.
The Great Secondary Afflictions include: Lack of Faith (Āśraddhya), Laziness (Kausīdya), Negligence (Pramāda), Dullness (Styāna), Restlessness (Auddhatya), Lack of Mindfulness (Muṣitasmṛtitā), Wrong Knowing (Asaṃprajanya), and Distraction (Vikṣepa). The afflictive mental factor of Lack of Faith is eradicated when the stage of faith (śraddhā) is fully cultivated, eliminating doubt towards the Three Jewels, doubt towards one's own Tathāgatagarbha, doubt towards one's future Buddhahood, etc. However, not all lack of faith towards all phenomena is eradicated; only the lack of faith regarding fundamental phenomena and phenomena of a certain level is eradicated. The mental factor of Laziness is eliminated when the enlightenment factor of diligence (vīrya-saṃbodhyaṅga) arises during the cultivation of the Seven Factors of Enlightenment. When diligence is absent, laziness may still appear. Only upon reaching the third fruition, fourth fruition, and the first Bodhisattva ground (bhūmi) can the mental factor of laziness be thoroughly eliminated. The mental factor of Negligence is similar; once the mind of renunciation arises, one becomes less negligent, but complete eradication of negligence requires cultivation up to the third fruition and beyond.
The mental factor of Dullness ceases when one cultivates concentration and subdues the Five Hindrances (pañca nīvaraṇāni). After attaining the first dhyāna, the mental factor of dullness is eliminated. The mental factor of Restlessness is also like this; when the preliminary concentration (anāgamya-samādhi) is perfected, restlessness ceases. After attaining the first dhyāna, the phenomenon of restlessness is eliminated, but if the meditative absorption fades, restlessness may reappear. Lack of Mindfulness is also similar; it is related to concentration. When concentration power is sufficient, one does not forget the object of mindfulness; when concentration power wanes, it cannot be guaranteed. Distraction is also related to lack of concentration. Wrong Knowing is related to lack of wisdom; without having studied and cultivated the Dharma of liberation, the mind has wrong knowing. The sixth consciousness corresponds to all the Great Secondary Afflictions. The five sensory consciousnesses alone do not have these afflictive mental factors; they can only have them by accompanying the sixth consciousness, assisting the seventh consciousness and the sixth consciousness in manifesting these afflictions. The seventh consciousness lacks only the mental factor of Dullness; it has all the other afflictive mental factors. The eighth consciousness does not correspond to any of the afflictive mental factors.
Medium Secondary Afflictions: Shamelessness (Āhrīkya) and Imperturbability (Anapatrāpya). Opposite to the mental factors of shame and dread, one does not know to reflect upon oneself after doing wrong, and feels no shame or repentance for letting others down. The minds of the sixth and seventh consciousnesses correspond to shamelessness and imperturbability. The five sensory consciousnesses can only have them by relying on the sixth consciousness, assisting the sixth and seventh in manifesting these afflictions; they cannot have them alone. The eighth consciousness does not have these two afflictions.
Minor Secondary Afflictions: Anger (Krodha), Resentment (Upanāha), Concealment (Mrakṣa), Deceit (Māyā), Flattery (Śāṭhya), Arrogance (Mada), Harm (Vihiṃsā), Envy (Īrṣyā), Affliction (Pradāśa), and Stinginess (Mātsarya). These are mainly afflictions centered on hatred, but also include stinginess/greed. Generally speaking, they belong to afflictive habits (anuśaya), lying dormant in the seventh consciousness, extremely difficult to eradicate. Even after the root afflictions are eradicated and one becomes an Arhat, these habits are hard to eliminate. Bodhisattvas on the grounds (bhūmis) gradually eliminate them throughout the long process of cultivation. However, Arhats and Bodhisattvas on the grounds do not correspond to every minor secondary affliction. The five sensory consciousnesses can assist the sixth and seventh consciousnesses in manifesting these afflictive mental factors. The eighth consciousness has none of these afflictive mental activities.
VI. Mental Factors Are Mental Nature and Mental Activity
The operation of consciousness and its mental factors is connected to a person's character, temperament, disposition, and wisdom. If one wishes to understand the operation of mental factors, one can observe a person from the moment they encounter an event until they make a final decision, observing their expression, gaze, complexion, speech, behavior, speed of reaction, etc. One can observe the process and speed of operation of each mental factor, as well as the heaviness of each person's habits and the level of their wisdom power. This series of mental activities is both an expression of a person's mental nature, habits, afflictions, and wisdom, and also an expression of mental factors.
Some people have a quick temper and a coarser mind. After encountering people or events, they only roughly discern, regardless of right/wrong or details, thinking their discernment is ultimate and error-free. Then sensation arises—pleasure, anger, greed, or aversion—with strong grasping. Then, regardless of consequences, they directly make a choice. The operation of their mental factors is simple and fast, but the consequences may be unthinkable. Others, after rough discernment and the arising of sensation, will carefully discern and analyze again, then correct their wrong understanding, change their feelings, and then make a decision. The operation of their mental factors is slightly more complex and may run repeatedly. Many people, as their discernment continuously deepens, find their sensation mental factor constantly changing, being swayed by people, things, and events, their minds immersed and unable to transcend.
Rational people often do not develop thoughts or emotions until they thoroughly understand people, things, or events. They do not easily make judgments or decisions, nor do they take their temporary, rough discernment as ultimate. They will repeatedly observe, scrutinize, and deliberate. Cultivated people, even if they discern people, things, or events they like or dislike, remain unmoved, transcendent, and liberated.
Careless people have mental factors that operate quickly and simply. Meticulous people have mental factors that operate slowly, deeply, and complexly. Those with heavy afflictions have mental factors that operate complexly, tangled and unclear. Dull people might, after quick discernment, realize their inability and give up; their mental factors quickly disappear. Or, wanting to discern clearly, their mental factors operate extremely slowly, with prolonged discernment, prolonged sensation, prolonged deliberation, yet unable to make a final decision. Intelligent, wise people might discern clearly very quickly, deeply understanding the connotation, or might discern very deeply and thoroughly without error.
The operation of mental factors is extremely intricate and complex, closely related to each person's character, temperament, disposition, the weight of their afflictions and attachments, and also closely related to each person's cultivation, practice, meditative absorption, precepts, and wisdom.
VII. All Phenomena of Body and Mind Belong to the Tathāgatagarbha
Mental factors, as the name suggests, are phenomena belonging to the mind. Emotions, attitudes, opinions, suggestions, anxiety, anger, jealousy, sadness, etc., are all phenomena arising on the mind, phenomena belonging to the mind, so they are all called mental factors. Phenomena arising on the body, phenomena belonging to the body, are called bodily phenomena (身所有法) as the name suggests. Phenomena belonging to the physical body, such as becoming ill, changes in weight, various mishaps occurring, something growing, or something decreasing, etc.—all arising, ceasing, changing phenomena on the body are bodily phenomena. The physical body is divided into the internal body and the external body. The internal body is the body itself; the external body is the objects of the six senses: forms, sounds, smells, tastes, touches, and mental objects (dharmas). Together, they constitute the five-aggregate body. The body is form (rūpa); phenomena arising on the body are also form, so phenomena belonging to the body are also form. All phenomena belonging to the body are also phenomena belonging to the mind. Which mind does this "mind" refer to?
All worldly phenomena are divided into form (rūpa), mind (citta), and phenomena that are neither form nor mind (citta-viprayukta-saṃskāra). Their belonging is divided into mental factors (belonging to mind), bodily phenomena (belonging to body), and phenomena belonging to neither body nor mind. All these phenomena are subsumed under what belongs to the Tathāgatagarbha. After all phenomena are subsumed under the Tathāgatagarbha, there is nothing left. So what are we clinging to now? Everything is empty, all is illusory. Alas, the habit of clinging is too deeply ingrained, too difficult to change. The root cause is still that the true reality of the Dharma realm has not been clearly understood, not been clearly seen. This matter requires three great asamkhyeya kalpas to thoroughly clarify; afterward, everything changes, and cultivation ends.
VIII. 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 investigation? What mental factor is understanding? What mental factor is willingness? What mental factors operate in hope? What mental factor is comprehension? What mental factors operate in intention? What mental factor is anticipation? What mental factor is wishing? What mental factors operate in the power of vow (pranidhāna)?
What mental factor is knowing, realizing, understanding? What mental factors are agreement, approval, concurrence? What mental factor is "keeping it firmly in mind" (念兹在兹)? What mental factor is "the image in the mind lingering and hard to dispel"? What mental factor is "unforgettable remembrance" (念念不忘)? What mental factor is "firmly engraved in the heart" (牢记在心)? What mental factor is "firm and unwavering" (坚定不移)? What mental factor is "focusing the mind in one place" (制心一处)? What mental factor is "unblinking gaze" (目不转睛)? What mental factor is conscience (良知)? What functions does the mental factor of volition (思) have? What functions does the mental factor of perception (想) have?
The state of mind, characteristics of mind, character, temperament, disposition—all belong to mental factors. There are wholesome natures, unwholesome natures, and natures that are neither wholesome nor unwholesome. Strictly speaking, mental factors are not limited to fifty-one. If one were to divide them finely, there would be at least several hundred or a thousand. Vasubandhu Bodhisattva only roughly summarized them into fifty-one; the summary is not comprehensive. If the Buddha were to summarize these mental factors, it would be extremely subtle. Therefore, when we study the Buddha Dharma, besides relying entirely on what the Buddha said, we can rely on others, but we must handle it judiciously and have the ability to be flexible and adaptable.
Even when relying on the Buddha's words, one should have some adaptability. Fully understanding what the Buddha said is also very difficult. Sometimes the Buddha's words and the Buddha's meaning have a certain difference and gap; they are not entirely consistent. Because sentient beings' wisdom is limited, the Buddha cannot fully express his meaning; he often speaks implicitly, skillfully. When wisdom is insufficient, it is easy to misunderstand. Many people who explain the Buddhist scriptures are not actually explaining the Buddha's original intent; the phenomenon of misinterpreting the Buddha's meaning is too common, too ordinary. The Buddha also endures it, although he has no mind of endurance.
IX. Mental Factors Necessarily Arise Simultaneously with Consciousness
Mental factors are the companions of consciousness; they must accompany the operation of consciousness; otherwise, consciousness would be incapable of action. Whenever consciousness arises, mental factors necessarily arise simultaneously. Without mental factors, consciousness cannot operate, and then all phenomena in the world could not arise or exist. Even the operation of the eighth consciousness requires the cooperation of its own mental factors; the very existence of the eighth consciousness itself also cannot be separated from the companionship of mental factors.
The arising and operation of the Four Nutriments (āhāra) are all functional roles of consciousness. Consciousness cannot be separated from the companionship of mental factors; thus the Four Nutriments cannot be separated from mental factors. Ordinary people cannot be separated from the Four Nutriments. Sages and worthies in the human realm of the desire realm also cannot be separated from the Four Nutriments. Those with relatively high meditative absorption can be separated from physical food (kavaḍikārāhāra) and mental food (manosañcetanāhāra); sometimes they can also be separated from contact food (sparśāhāra), but they cannot be separated from consciousness food (vijñānāhāra). The most fundamental need for the life of sentient beings is the consciousness food of the eighth and seventh consciousnesses.
