The Operation of the Five Universally Active Mental Factors

The universality of the five universally functioning mental factors (pañca-sarvatraga) refers to their accompaniment of all consciousnesses and all dharmas. Whenever consciousness operates, these five mental factors invariably operate alongside it. Without them, consciousness cannot function, exist, or engage in discriminative activity. Similarly, these five universally functioning mental factors accompany consciousness in relation to all dharmas, because the operation of at least the eighth consciousness (ālaya-vijñāna) and the seventh consciousness (manas) is necessarily present regarding all dharmas; consequently, the five universally functioning mental factors inevitably accompany the operation of these two consciousnesses.

The mutual concomitance of the five universally functioning mental factors means that these mental factors arise and operate together as an aggregate. For instance, when the eighth consciousness gives rise to a dharma, all five universally functioning mental factors must accompany the eighth consciousness throughout its entire operation without exception. However, this is not necessarily the case for the sixth and seventh consciousnesses. After manas (the seventh consciousness) initiates mental application (manaskāra), it may not proceed to contact (sparśa), especially if it lacks interest. Following contact, it may not necessarily experience sensation (vedanā), particularly in the case of manas. After sensation, conceptualization (saṃjñā) may not necessarily occur, especially with manas. Following conceptualization, volition (cetanā) may not necessarily arise, again especially concerning manas. If the mental factors of manas do not proceed further, the six consciousnesses (of the senses) cannot manifest; if they do manifest, they will cease and disappear. Particularly, if the volition mental factor (cetanā) of manas does not arise, none of the six consciousnesses can arise. This clearly demonstrates the sovereign, governing position of manas and the extent of its authority.

The Dharma is profoundly deep. If contemplation is even slightly inadequate, deviations arise. Yet, the vast majority of people harbor deviations in their contemplation, which they themselves cannot detect. Precisely because their own contemplation is inadequate, they feel compelled to accept the pronouncements of authoritative figures with one hundred percent faith, relying on a ready-made answer, considering it ultimate and trustworthy, unaware of its errors. This is an extremely prevalent phenomenon within the contemporary Buddhist community.