Do the Five Sense Consciousnesses Possess the Five Specific Mental Factors?

The first five consciousnesses possess the mental factor of meditative concentration (samādhi). If the five consciousnesses had no concentration, the eye consciousness would grasp at multiple objects, the ear consciousness would grasp at multiple objects, the nose consciousness would grasp at multiple objects, the tongue consciousness would grasp at multiple objects, and the body consciousness would grasp at multiple objects; the mind consciousness would then certainly follow along and grasp at multiple objects as well—would not the mind then be thrown into great confusion? If the five consciousnesses had no concentration, the mind consciousness could not be concentrated either, and it would inevitably follow the five consciousnesses in discriminating everywhere, making it easy for the mind to become tangled like a mass of hemp.

It is evident that the five consciousnesses can each become concentrated on one or two objects without scattering or distraction, discriminating in a subtle manner. This shows that the five consciousnesses can possess concentration and be in accord with samādhi. If the six consciousnesses had no concentration, it would mean that the manas is without concentration, because the five and six consciousnesses grasping at objects is the result of the manas leading and engaging in the攀缘 (grasping at conditions). If the manas does not wish to perceive objects, the six consciousnesses cannot perceive objects. Therefore, if the manas lacked concentration and were not in accord with samādhi, then practice could never attain meditative concentration, and the four dhyānas and eight samādhis could not be cultivated. Worldly beings could only live in the human realm of the desire realm, and there would be no sentient beings in the heavens.

The five consciousnesses possess the wisdom of discrimination; they can generate judgment and confirmation regarding the five sense objects, and can clearly discriminate and judge the five sense objects. Therefore, the five consciousnesses have the mental factor of wisdom (prajñā). When the wisdom of the five consciousnesses is strong, it is also brought forth by the mental factor of concentration of the five consciousnesses—concentration giving rise to wisdom is precisely this principle. By the same token, the wisdom of the manas is mostly also brought forth by concentration, especially the wisdom after afflictions have been eliminated and consciousness has been transformed into wisdom; this is even more so brought forth by the mental factor of concentration of the manas. Since the five consciousnesses can confirm what the five sense objects actually are, this shows that the five consciousnesses possess the mental factor of determination (adhimokṣa), being able to clearly understand and firmly determine the characteristics of the dharmas of the five sense objects.

The five consciousnesses' capacity to approach or avoid the objects of the five sense objects shows that the five consciousnesses have the mental factor of aspiration (chanda). For example, when the eye consciousness encounters soft colors, it actively approaches them; when it encounters intensely glaring sunlight, it naturally avoids it—this is the mental factor of aspiration of the eye consciousness. The ear consciousness strives to avoid harsh sounds, while toward soft, gentle music, the mind yearns for it. The nose consciousness has an inclination to avoid pungent odors, while toward warm, pleasant fragrances, it approaches the object and gives rise to craving and attachment. The tongue consciousness actively seeks out and approaches delicious flavors, while striving to avoid irritating tastes. The body consciousness approaches gentle and exquisite tactile sensations and gives rise to craving and attachment, while urgently avoiding contacts that are contrary and intensely painful. The above shows that the five consciousnesses have a faint mental factor of aspiration, far fainter than the mental factor of aspiration of the mind consciousness; its manifestation is not obvious and is not easy to observe.

The five consciousnesses, with respect to objects previously experienced, also certainly have the nature of mindfulness (smṛti). Because of this nature of mindfulness, they can have the mental factor of aspiration and can give rise to craving and attachment, being unwilling to leave the object, clinging to the object and not letting go.

The five consciousnesses possess the complete set of the five object-specific mental factors; they are merely faint, and generally manifest as the five object-specific factors of the mental consciousness accompanying the five sense consciousnesses (pañcavijñāna-sahagata-manovijñāna). But upon subtle analysis, they can still be discerned. On the whole, however, the manifestation and operation of the five consciousnesses are still controlled and determined by the manas, so the mental factor of aspiration of the five consciousnesses appears even fainter and more obscure, concealed by the manipulation of the manas, and very difficult to detect.