The Five Object-Determining Mental Factors of the First Five Consciousnesses

The first five consciousnesses possess the mental factor of concentration (samādhi). If the five consciousnesses lack concentration, the eye consciousness would attach to multiple objects, the ear consciousness to multiple objects, the nose consciousness to multiple objects, the tongue consciousness to multiple objects, and the body consciousness to multiple objects. Consequently, the mental consciousness would inevitably attach to multiple objects as well. Wouldn't this cause great mental chaos? If the five consciousnesses lack concentration, the mental consciousness also cannot attain concentration. The mental consciousness would necessarily follow the five consciousnesses in discriminating everywhere, making it easy for the mind to become utterly confused.

It is observed that the five consciousnesses can each concentrate on one or two objects without scattering, discerning subtle details. This demonstrates that the five consciousnesses can possess concentration and correspond with it. If the six consciousnesses lack concentration, it indicates that the seventh consciousness (manas) is not concentrated. This is because the attachment of the five and six consciousnesses to objects results from the seventh consciousness's dominant grasping and clinging. If the seventh consciousness does not wish to perceive objects, the six consciousnesses cannot perceive them. Therefore, if the seventh consciousness lacks concentration and does not correspond with it, one will never attain meditative concentration (dhyāna) through practice, and the Four Dhyanas and Eight Samadhis cannot be achieved. Sentient beings would then only exist in the human realm of the desire world, and there would be no beings in the heavenly realms.

The five consciousnesses possess the wisdom of discernment (prajñā), enabling them to judge and confirm the five sense objects (rūpa, sound, smell, taste, touch). They can clearly discern and discriminate the five sense objects. Thus, the five consciousnesses possess the mental factor of wisdom (prajñā). When the wisdom of the five consciousnesses is strong, it is also induced by their mental factor of concentration. The principle "wisdom arises from concentration" applies here. Similarly, the wisdom of the seventh consciousness is largely induced by concentration, especially the wisdom attained after eliminating afflictions and transforming consciousness into wisdom, which is particularly induced by the seventh consciousness's mental factor of concentration. Since the five consciousnesses can confirm what the five sense objects truly are, it demonstrates that they possess the mental factor of decisive determination (adhimokṣa), enabling them to clearly understand and decisively determine the characteristics of the five sense objects.

The nature of the five consciousnesses to actively approach or avoid the five sense objects demonstrates that they possess the mental factor of desire (chanda). For example, encountering soft colors, the eye consciousness actively approaches them, while encountering the strong, glaring sunlight, it naturally avoids it. This is the desire mental factor of the eye consciousness. The ear consciousness strives to avoid harsh sounds, while yearning for soft, gentle music. The nose consciousness has an aversion to pungent odors, while desiring to approach pleasant fragrances and generating attachment. The tongue consciousness actively seeks delicious tastes to approach them, while strenuously avoiding irritating flavors. The body consciousness approaches gentle and pleasant touches, generating attachment, while urgently avoiding painful, harsh, and adverse contact. The above demonstrates that the five consciousnesses possess a subtle mental factor of desire, much weaker and less apparent than that of the mental consciousness, making it difficult to observe.

The five consciousnesses also possess a certain degree of mindfulness (smṛti) towards familiar objects. Due to this mindfulness, they can have the mental factor of desire and generate attachment, desiring not to leave the object and clinging to it.

The five consciousnesses fully possess the five object-discernment mental factors (chanda, adhimokṣa, smṛti, samādhi, prajñā), albeit subtly. They are generally manifested as the five object-discernment factors of the concomitant mental consciousness (pañca-viṣayāḥ). However, upon careful analysis, they can still be distinguished. Overall, the manifestation and operation of the five consciousnesses are still controlled and determined by the seventh consciousness. Consequently, the desire mental factor of the five consciousnesses appears even more subtle and indistinct, obscured by the controlling influence of the seventh consciousness, making it extremely difficult to detect.