The Mental Factors of Different Sentient Beings Are Different

Among the mental factors, except for the five universally present mental factors, the other mental factors do not arise constantly; they only arise and function on specific occasions. The five determinative mental factors arise on specific occasions; the higher a person's wisdom, the more frequently they manifest. The wholesome and unwholesome mental factors, as well as the neutral mental factors, also arise only on specific occasions and are not constantly present. The more virtuous a person is, the more frequently wholesome mental factors manifest; the more evil a person is, the more frequently unwholesome mental factors manifest. At the stage of Buddhahood, wholesome mental factors may manifest constantly. For example, the mental factor of concentration: the Buddha's mind is perpetually in samadhi, never emerging from it. For instance, the mental factor of wisdom: the Buddha's mind always possesses great wisdom, with no moment of ignorance. Another example is the mental factor of superior understanding: the Buddha's mind can always perfectly comprehend all phenomena. Similarly, among the wholesome mental factors, such as non-attachment, non-aversion, and non-ignorance, the Buddha's mind is eternally free from attachment, aversion, and ignorance. Likewise, mental factors like diligence, tranquility, equanimity, and non-harmfulness are perpetually present in the Buddha's mind.

Each person has a unique character, temperament, and disposition, and the mental factors of each individual differ. The complexity of sentient beings' minds determines the complexity of the world; thus, it is said that the world is manifested by the minds of sentient beings. If the minds of all sentient beings were like the Buddha's mind, the world would be far simpler and more sublime—serene and tranquil, beyond even the description of clouds and gentle breezes, utterly silent and still, with no words capable of accurately depicting such beauty.

Ultimately, the world will reach that state, and after extensive cultivation, sentient beings will become wise and simple, without any complexity. Individual personalities and temperaments will dissolve, and all mental factors will be wholesome, devoid of unwholesomeness, consisting only of the twenty-one factors, neither more nor less. However, to cultivate the mind to such a level requires three immeasurable eons, illustrating how difficult it is to train the mind and transform it. If the mind does not change, one must endure suffering—tormenting oneself, tormenting others, and mutually tormenting one another. Unaware that all sentient beings share the same root, they only torment each other and then endure the suffering themselves.

The process of spiritual cultivation is the process of transforming and altering the mental factors, ultimately enabling all eight consciousnesses to perfectly possess the twenty-one mental factors, thereby becoming an adept in both the Mahayana and Hinayana traditions. For bodhisattvas at the first stage and above, because the fundamental afflictions, major afflictions, and intermediate afflictions have been eradicated, the sixth and seventh consciousnesses have been transformed into wisdom, attaining the patience of non-arising of phenomena. Their mental factors correspond to the twenty-one mental factors, except that the five determinative mental factors are not yet complete and perfect, requiring further enhancement. The eleven wholesome mental factors also need strengthening and improvement, and the minor afflictions must be eliminated. Bodhisattvas at these stages have not yet eradicated the affliction of ignorance within the Mahayana teachings, so the wholesome mental factor of non-ignorance is not fully present. Some bodhisattvas still have remnants of the mental factor of pride in the manas consciousness, and the twenty-one mental factors require continuous refinement and reinforcement. Only the eight consciousnesses of a Buddha, endowed with the twenty-one mental factors, are perfect and ultimate, requiring no further enhancement.

Because bodhisattvas from the first to the eighth stage still have obstructions from habitual tendencies of afflictions, their mental factors are not yet entirely pure or wholly wholesome. When cultivation reaches the eighth stage, the minor afflictions are completely eradicated, habitual tendencies of afflictions are severed, and a portion of defiled seeds is eliminated, making the twenty-one mental factors more complete and powerful. Therefore, spiritual practice is closely related to the elimination of afflictions and habitual tendencies. The purpose of cultivation is to eradicate afflictions, habitual tendencies, and all ignorance, thereby attaining liberation. When ignorance is completely eliminated, Buddhahood is realized, and ultimate liberation is achieved.

The functions of the five determinative mental factors become increasingly powerful as habitual tendencies of afflictions are progressively eliminated. All spiritual powers and penetrations are related to the five determinative mental factors and are accomplished through them, though they also rely on the assistance of the five universally present mental factors. As cultivation advances, the consciousness inevitably undergoes transformation; the transformation of consciousness corresponds to the transformation of mental factors. The change in mental factors is the result of spiritual practice. The five universally present mental factors also require continuous improvement and enhancement. The mental factor of feeling becomes closer to equanimity; the mental factor of perception discerns and distinguishes more accurately and thoroughly; the mental factor of volition possesses greater, faster, more precise, more wholesome, and more selfless discriminative power. It is also possible that the mental factors of feeling, perception, and volition manifest less frequently, with fewer mental activities and fabrications.

The mental factors of ordinary beings also differ from one another. The greater the difference between one's mental factors before and after studying the Dharma, the better one's cultivation. If someone has studied Buddhism for ten or twenty years, yet their mind, mental activities, and mental factors remain unchanged, what have they been doing all these decades? If, after many years of practice, there is no change in mental activities and mental factors, and afflictions have not been subdued to a certain degree, and the difference from the mental factors and mental activities of a stream-enterer remains vast, how can one progress toward the stage of stream-entry and then realize stream-entry? As long as one's practice gives rise to the seven factors of enlightenment, the mental factors will inevitably change. Without such change, the seven factors of enlightenment are not complete, and without their completeness, one cannot attain any stage of enlightenment. How many people have not even approached the seven factors of enlightenment, yet claim to have attained great fruits of enlightenment and returned home to enjoy them? This is the chaos of the Dharma-ending age.