The Concept of the Five Universally-Operating Mental Factors

The meaning of the five universal mental factors (sarvatraga-caittas) is that there are five mental factors that universally accompany the mind consciousness in its operation, pervading all places where the mind consciousness is present, pervading all realms where the mind consciousness is present, pervading all times when the mind consciousness exists, pervading all dharmas that the mind consciousness corresponds to, and pervading all grounds (bhūmis) in which the mind consciousness operates (the nine levels of the three realms, as well as the nirvāṇa of the eighth consciousness).

The mental factor of contact (sparśa) enables the mind consciousness to make contact and connect with corresponding dharmas; the mental factor of mental engagement (manaskāra) enables the mind consciousness to direct attention toward the dharma that is its object; the mental factor of feeling (vedanā) enables the mind consciousness to receive the dharma that is its object and give rise to felt experience; the mental factor of perception (saṃjñā) enables the mind consciousness to discern the characteristics of the object dharma and give rise to grasping; the mental factor of volition (cetanā) enables the mind consciousness to give rise to decision-making and karmic activity.

All eight consciousnesses possess these five functions. The operations of the mind consciousness must manifest in these five forms, and of course they also manifest in the forms of other mental factors. The mind consciousness itself is formless and invisible, yet these five functions and the operations of the other mental factors can be observed and recognized by the mind consciousness. When the mind consciousness recognizes these functions, it recognizes the mind consciousness itself and realizes the mind consciousness.

In the phrase "universally with all" among the five universal mental factors, "all" means that the five universal mental factors accompany all mind consciousnesses and accompany all dharmas. As long as a mind consciousness is operating, the five universal mental factors must be operating; apart from the five universal mental factors, the mind consciousness could not exist and could not engage in discerning activity. Thus, on all dharmas, there are also the five universal mental factors of the mind consciousness, because on all dharmas there is at minimum the operation of the eighth consciousness and the seventh consciousness, and the five universal mental factors necessarily accompany the operation of these two consciousnesses.

The meaning of the five universal mental factors arising together is that these mental factors arise and operate as a collective. For example, when the eighth consciousness is to give rise to a dharma, all of the five universal mental factors must accompany the eighth consciousness throughout its entire operation, without a single one missing. The sixth and seventh consciousnesses, however, are not necessarily so. After the sixth and seventh consciousnesses engage mental attention, if they are not interested, there will be no contact—especially with the seventh consciousness, the manas. After contact, feeling does not necessarily follow—especially with the seventh consciousness, the manas. After feeling, perception does not necessarily follow—especially with the seventh consciousness, the manas. After perception, volition does not necessarily follow—especially with the seventh consciousness, the manas. If the mental factors of the manas do not continue to operate, the six consciousnesses cannot appear; even if they appear, they will cease and stop operating. In particular, if the mental factor of volition of the manas does not appear, none of the six consciousnesses can appear. From this one can see the kingly, ruling position of the manas—how great His power is.

The Buddha's teachings are most profound. If one's contemplation is even slightly lacking in power, deviations will arise, and the vast majority of people's contemplation contains deviations, yet they are unable to discover this themselves. It is precisely because their own contemplation lacks power that, having no alternative, they place one hundred percent faith in the words of famous figures, relying on a ready-made answer, taking it as ultimate truth, believing it to be reliable, and not even knowing when they are wrong. This is an extremely widespread phenomenon in the current Buddhist community.