The Operational Function of Wisdom Mental Factors

All eight consciousnesses possess the discernment mental factor. Discernment is clarity; the absence of discernment is ignorance (avidyā). The discernment mental factor indicates the consciousness-mind's clarity regarding the objective aspect (ālambana-pratimā) it cognizes. Naturally, this clarity varies in degree. Only the eighth consciousness (ālaya-vijñāna) possesses complete and thorough clarity regarding its objective aspect, free from ignorance. The other seven consciousnesses exhibit varying degrees of clarity regarding their objective aspects; it is not complete clarity, as ignorance remains, and indeed, ignorance predominates over clarity. The degree of clarity manifests as differing levels of lucidity towards different objective aspects and varies under different causal conditions.

The discernment mental factor operates concurrently and mixedly with other mental factors, inseparable from them. If the discernment mental factor does not arise and function during the operation of the consciousness-mind, the operation of the consciousness-mind becomes disordered. The discernment of the corresponding objective aspect becomes unclear, making it impossible to make correct, reasoned, and true choices, nor can choices be made swiftly. It is conceivable what the outcome will be. The discernment mental factor functions at every stage of the operation of the five universally applicable mental factors (pañca sarvatraga-caittāḥ) and must also function during the operation of the other specific object mental factors (viniyata-caittāḥ); otherwise, the consciousness-mind becomes disordered and cannot make choices that are true and reasoned.

For example, in the operation of eye-consciousness (cakṣur-vijñāna), the initial mental application (manaskāra) and contact (sparśa) by the eye-consciousness itself might occur without the participation of the discernment mental factor. However, as the process continues, the discernment mental factor becomes involved. When the eye-consciousness receives the form dust (rūpa-rajas), the discernment mental factor arises and functions, thereby knowing what the form is. Subsequently, when grasping (upādāna) the form dust, the discernment mental factor functions; when discerning/choosing regarding the form dust, the discernment mental factor functions even more strongly. The stronger the discernment mental factor, the wiser the choice, and the more wholesome the result. The same applies to the other consciousnesses, especially during the operation of the sixth consciousness (mano-vijñāna) and the seventh consciousness (kliṣṭa-manas), where the force of the discernment mental factor is greater and discernment is stronger. However, this discernment is also divided into worldly discernment and Dharma (Buddhist teaching) discernment. Worldly discernment is actually still ignorance, not true clarity; it cannot lead to liberation and the attainment of Buddhahood, and may even have the opposite effect, leaving one deeply mired in worldly rebirth (saṃsāra) without realizing it.

During the operation of the specific object mental factors, the discernment mental factor also operates simultaneously with them. The discernment mental factor operates combined with the desire mental factor (chanda-caitta), combined with the conviction mental factor (adhimokṣa-caitta), combined with the mindfulness mental factor (smṛti-caitta), and combined with the concentration mental factor (samādhi-caitta). However, the power of discernment (the "discernment-force") varies in strength, its efficacy differs, and consequently, the results exhibit significant differences.