The Caitasika Dharma Embodied in Deliberation

The term "Tuiqiao" (deliberating over wording) originates from an anecdote about the Tang dynasty poet Jia Dao composing poetry, originally describing his mental approach and diligent state when selecting words and phrases. To find the most fitting expressions, the poet continuously searched his mind for words that could convey the intended artistic conception of the poem, while simultaneously gesticulating with his hands to "push" and "knock." Initially, this deliberation stemmed from the conscious mind's investigation and examination, gradually transitioning to the deliberation, investigation, and examination by the manas (mind-root). The deliberation, investigation, and examination by the manas are extremely subtle and concealed, to the point where the conscious mind appears inactive and thoughtless, akin to the state in Zen meditation.

When Jia Dao was pondering and deliberating over the wording, what mental factors (caitasika) arose? The five universal mental factors (sarvatraga) and the five object-specific mental factors (viniyata) arose, and possibly wholesome mental factors (kuśala) and afflictive mental factors (kleśa) as well. During deliberation, the mental factor of manaskāra (directing) first arises towards the object being deliberated upon, guiding the mind to that specific object. The mental factor of sparśa (contact) arises, bringing the mind into contact with the object of deliberation. The mental factor of vedanā (sensation) arises, accepting and receiving the object of deliberation. The mental factor of saṃjñā (perception) arises, recognizing and apprehending the object being deliberated upon. The mental factor of cetanā (volition) arises, continuously pondering this object until it is finally understood and settled, leading to subsequent actions.

When gesturing the actions of "pushing" and "knocking" with the hands, the five universal mental factors associated with the five sensory consciousnesses and the mental consciousness accompanying them also arise.

During manaskāra (directing), the mind is relatively concentrated; both the conscious mind and the manas focus on the corresponding object. The arising of the vedanā (sensation) mental factor might be less frequent than at other times, as the mind is mentally calculating the issue under consideration. If the process of deliberation touches upon a particularly sensitive image for the manas, the vedanā mental factor might arise. This sensation is an internal mental stirring and feeling, not a sensation caused by changes in the external six dusts (objects of sense). The vedanā mental factor fundamentally signifies the initial act of accepting, receiving, and taking in. Because if the problem is not accepted, received, and taken in, one cannot proceed to think about it, cannot engage in volition (cetanā), cannot arrive at the final result of volition, cannot make decisions or engage in subsequent formations (saṃskāra), and even less can wisdom arise.

Throughout the processes of saṃjñā (perception) and cetanā (volition), the mental factor of samādhi (concentration) is constantly present. The mental factor of adhimokṣa (resolute conviction) is also present. Adhimokṣa likely signifies a correct understanding of the general meaning of the object, meaning a basic comprehension, forming a relatively reasonable answer, view, concept, or conclusion regarding the object under consideration. During the process of deliberation, the mental factors of chanda (desire-to-act), smṛti (recollection), and samādhi (concentration) also arise. The mental factor of chanda is the desire to deliberate, driving the sixth (mano-vijñāna) and seventh consciousnesses (manas) to deliberate and select words and phrases. After adhimokṣa (resolute conviction) arises regarding the meaning of the words, the mental factor of smṛti (recollection) forms. Focusing intently on the deliberation is the function of the samādhi (concentration) mental factor.