The Concept of the Five Universally Pervading Mental Factors

The meaning of the five universally present mental factors is that there are five mental factors that can universally accompany the mind in its operation, pervading all places where the mind exists, all realms where the mind exists, all times when the mind exists, all phenomena that the mind corresponds to, and all stages where the mind operates (the three realms and nine stages, as well as the nirvāṇa of the eighth consciousness).

The mental factor of contact enables the mind to connect and interact with corresponding phenomena; the mental factor of attention enables the mind to focus on the object of cognition; the mental factor of feeling enables the mind to experience the object of cognition and give rise to sensations; the mental factor of perception enables the mind to discern the characteristics of the object of cognition and generate attachment; the mental factor of volition enables the mind to make decisions and engage in actions.

All eight consciousnesses possess these five functions; the activities of the mind necessarily manifest through these five forms, as well as through other mental factors. The mind itself is formless and invisible, yet these five functions and the functions of other mental factors can be observed and discerned by the consciousness. When consciousness discerns these functions, it discerns the mind itself and realizes the mind.

Related Concepts of the Five Universally Present Mental Factors

The term "accompanying all" in the five universally present mental factors means that these five mental factors accompany all consciousnesses and all phenomena. Whenever the mind is in operation, the five universally present mental factors are necessarily in operation. Without these five mental factors, the mind cannot exist or engage in cognitive activities. Moreover, in all phenomena, the five universally present mental factors of the mind are present, because at least the eighth consciousness and the seventh consciousness are always operating in all phenomena, and the five universally present mental factors inevitably accompany the operations of these two consciousnesses.

The mutual arising of the five universally present mental factors means that these mental factors arise and operate together. For example, when the eighth consciousness generates a phenomenon, all five universally present mental factors accompany the eighth consciousness from beginning to end, without any omission. However, this is not necessarily the case for the sixth and seventh consciousnesses. After the sixth and seventh consciousnesses engage in attention, if they are not interested, contact may not occur, especially for the seventh consciousness, the manas. After contact, feeling may not necessarily arise, especially for the seventh consciousness. After feeling, perception may not necessarily arise, especially for the seventh consciousness. After perception, volition may not necessarily arise, especially for the seventh consciousness. If the mental factors of the manas do not proceed further, the six consciousnesses cannot arise; if they do arise, they will disappear and cease operation. In particular, if the mental factor of volition in the manas does not arise, none of the six consciousnesses can appear. Thus, the sovereign and ruling position of the manas is evident, and its authority is immense.

The Dharma is profound; even a slight lack of effort in contemplation can lead to deviations. Most people’s contemplation is indeed flawed, yet they are unable to detect it themselves. Because their contemplation is insufficient, they have no choice but to fully trust the words of renowned figures, relying on a ready-made answer as the ultimate truth, believing it to be reliable, unaware of their errors. This is an extremely common phenomenon in the current Buddhist community.