The Mental Factors Employed in the Discernment of Pratyakṣa, Anumāna, and Apramāṇa

Among the three types of discernment, which of the fifty-one mental factors are necessarily employed varies depending on the specific circumstances. The mental factors used differ according to the situation. Different individuals, due to various reasons, utilize distinct mental factors. Even for the same person, the mental factors applied differ based on time, context, physical and mental state, level of knowledge, and degree of wisdom. The five universally functioning mental factors are always employed. The five object-specific mental factors may not all be used. The eleven wholesome mental factors may not necessarily arise. The root afflictions and the major, intermediate, and minor secondary afflictions may also not necessarily manifest. All depend on the circumstances.

Direct perceptual cognition requires sufficient data, which necessitates profound wisdom. The mental factor of conviction must be exceptionally strong, the mental factor of concentration must be present, and the mental factor of mindfulness must be fully established, achieving uninterrupted continuity of mind-moments. Inferential cognition, relatively speaking, requires less profound wisdom. It necessarily involves comparison; without comparison and reference points, one cannot know. If there is no relative condition, there is no starting point. Direct perceptual cognition, however, knows directly without comparison; it is known immediately, being more direct and sharp. Non-valid cognition occurs when one truly cannot find evidence, lacking sufficient data and objects for comparison, compelling the use of imagination, speculation, inference, and other methods. The more methods employed, the more it indicates limited wisdom and weaker conviction. Naturally, both concentration and mindfulness are insufficient, preventing direct judgment and the ability to reach a direct conclusion.

Inferential cognition is like a person whose ability is insufficient to accomplish a task alone, compelling them to seek help from others to get it done. Non-valid cognition is when one cannot even find anyone to help, forcing them to try this and that alone. Perhaps by chance they might get it right, but even if correct, the wisdom is insufficient, and it does not constitute direct perception. It is like not seeing what clothes someone is wearing now and having no reference for comparison, thus being forced to imagine and speculate. Even if guessed correctly, it is not directly seen.

Some people lack sufficient wisdom and do not know how to guide others step by step in practice to attain direct perception and realization of the truth. Yet, they still attempt to guide, resorting to the method of elimination. For example, suppose there are five roads from this place leading to five different regions outside the city, with only one road leading to Beijing. Unable to guide others on how to correctly make the choice, they use elimination. First, they point to the first road; the other person hesitates, pointing repeatedly without certainty. Observing the hint in their eyes that it's wrong, they then choose the second road. The other person, again reading their expression and feeling it's also wrong, thus eliminates the second road. In this way, all four roads are rejected, leaving only the last one. The other person then says, "This is the road, this road leads to Beijing." The first person then says, "It was you who said it, not I who instructed you. Congratulations on realizing the path." Tell me, does this count as realizing the path? What wisdom arises from such realization? Misleaders and corrupters of students are precisely such people—utterly deceptive without negotiation. The deceived party is also happily fooled—a pair of fools!