The Connotation of Wholesome Mental Factors

The eleven wholesome mental factors (kuśala-caittas) sometimes accompany the running of the conscious mind, and sometimes do not accompany it. Only after the conscious mind has eradicated afflictions can they accompany it more often; only after the conscious mind has completely eradicated the habitual tendencies of afflictions can they accompany it at all times, so that the conscious mind is wholesome at every moment. But the eighth consciousness has always been wholesome, or neither wholesome nor unwholesome—there is nothing unwholesome in it, and it has no afflicted mental factors.

In an evil person, the wholesome mental factors of the seven consciousnesses appear only occasionally; in a good person, the wholesome mental factors of the seven consciousnesses appear at some times and not at others. After the sixth and seventh consciousnesses undergo the transformation of consciousness into wisdom, the wholesome mental factors accompany the conscious mind very frequently, though occasionally they still do not appear. Only in a Buddha do the wholesome mental factors of the seven wisdom-consciousnesses appear constantly and at all times, forever accompanying the wisdom-mind without disappearing.

The mental factor of faith refers to believing, being convinced, and having confidence—believing in the existence of wholesome dharmas, the meritorious functions of wholesome dharmas, the power of wholesome dharmas, the patterns of wholesome dharmas, the changes of wholesome dharmas, the results of wholesome dharmas, and so on. But genuine faith refers to right faith, faith grounded in principle, deep faith, pure faith, and wholesome faith—without wrong faith, evil faith, impure faith, or unwholesome faith—being able to accept and assent to true principles, deeply believing in the merits of the Three Jewels, and having confidence that one can certainly become a Buddha. Broadly speaking, the mental factor of faith is also trust in the dharmas one discerns, trust in one's own capacity for discernment, and trust in one's own capacity for action. The mental factor of faith does not appear and manifest at all times; it appears only under special circumstances, when it is needed and necessary. One needs deep wholesome roots and merit, having studied Buddhism across kalpas, before faith can reach accomplishment. Once there is faith, there will be acceptance, compliance, accordance, and acting accordingly. The first seven consciousnesses all correspond to the mental factor of faith; no matter what stage of cultivation one is at, the higher the stage of cultivation, the more complete the faith. The eighth consciousness also has the mental factor of faith—faith in the dharmas it discerns itself.

The mental factors of shame and remorse: shame (hrī) is toward oneself—feeling one has failed oneself; remorse (apatrāpya) is toward others—feeling one has failed others—and thereby feeling uneasy, self-reproachful, ashamed, guilty, bashful, remorseful, and so on. When the mind has shame and remorse, it shows that the self has been subdued, that one knows how to reflect on oneself, that one accords with selflessness, and that one is not an arrogant egotist who exalts the self. The sixth and seventh consciousnesses correspond to the two mental factors of shame and remorse; no matter what stage of cultivation one is at, the higher the stage of cultivation, the stronger the sense of shame and remorse—but correspondence does not mean existence, and does not mean they will necessarily manifest.

The mental factor of non-greed refers to the mind having no thoughts of craving, covetous desire, or acquisitiveness, not being bound by dharmas, not clinging to dharmas, but being liberated from dharmas. All eight consciousnesses correspond to the mental factor of non-greed, but before the third fruit, the seven consciousnesses are sometimes without greed and sometimes with greed. When without greed, it is only temporary non-greed, non-greed toward individual dharmas; it is not the eradication of craving for the objects of the six sense objects, but the subduing and suppression of greed so that greedy thoughts do not arise. If craving is eradicated, it is only eradication of craving for individual dharmas, such as quitting smoking or drinking, while there is still greed for other dharmas, and in the future greed for individual dharmas may still arise—it is not permanent non-greed. Only after the third fruit do the sixth and seventh consciousnesses eradicate greed, with the eradication of craving for sexual desire as its main content. The eighth consciousness, from beginning to end, has never had greed; toward any dharma whatsoever, He is a mind of non-action (asaṃskṛta), and therefore without greed.

The mental factor of non-hatred refers to the mind having no thoughts or notions of anger and resentment, being inwardly calm, without a mind of aversion, not being constrained by dharmas, being liberated from dharmas. All eight consciousnesses correspond to non-hatred; it is just that before the third fruit, the seven consciousnesses are sometimes without hatred and sometimes with hatred, and when without hatred it is only temporary non-hatred, non-hatred toward individual dharmas, not the thorough and permanent eradication of hatred. After the third fruit, the seven consciousnesses eradicate the mental factor of hatred and no longer give rise to the manifestation of hatred, but this does not rule out the occasional emergence of habitual tendencies of hatred, which then quickly subside. The eighth consciousness, from beginning to end, has no mental factor of hatred; at any time and place, toward any dharma, He does not give rise to hatred, and His own mind is forever pure—therefore the eighth consciousness corresponds to the mental factor of non-hatred.

The mental factor of non-delusion refers to the mind having no deluded nature, no ignorance, having wisdom that can clearly understand the corresponding dharmas. All eight consciousnesses correspond to non-delusion; it is only a matter of which dharmas they correspond to and to what degree. For the sixth and seventh consciousnesses, non-delusion regarding the principle that the five aggregates are without self comes after the eradication of the view of self; non-delusion regarding the true self, the tathāgatagarbha, comes initially after seeing the mind; non-delusion regarding escaping the mundane world and attaining liberation comes after the third fruit; non-delusion regarding all dharmas comes after becoming a Buddha. Before attaining realization of the fruits, non-delusion exists only with respect to individual dharmas, including worldly dharmas. The non-delusion of the five sense consciousnesses is the clear and definite understanding of the objects of the five sense objects. The non-delusion of the eighth consciousness, from beginning to end, is not being deluded about any dharma, without inversion or confusion, without ignorance.

The mental factor of diligence refers to the mind not being slothful, being conscientious and dedicated, not neglecting one's duties, not seeking idle ease and laziness, and not being discouraged by setbacks. All eight consciousnesses correspond to the mental factor of diligence; it is only a matter of the degree of correspondence, when it corresponds, and for how long. The diligence of the five sense consciousnesses is always accomplished under the drive of the mind consciousness and the manas; they will not be diligent on their own initiative. The diligence of the sixth and seventh consciousnesses arises after awakening, when there is a certain purposefulness toward the dharma—wanting to obtain something or to achieve some goal—and only then does diligence arise without sloth, along with efforts to cease evil and cultivate goodness. The eighth consciousness is consistent throughout, never lazy or slothful, conscientious and orderly, neither hurried nor slow, without a moment's rest—this is the utmost diligence, even though He has no mind of diligence.

The mental factor of pliancy refers to states of the mind such as being eased, relaxed, joyful, pleasant, light, at ease, comfortable, agile, free, and stable—not heavy, agitated, tense, busy, weary, or bored. A mind without cultivation does not easily manifest pliancy. All eight consciousnesses correspond to the mental factor of pliancy, but the first seven consciousnesses do not necessarily manifest the phenomenon of pliancy; only under specific circumstances, when cultivation has reached a certain level, will the mind manifest pliancy. In terms of the seven factors of enlightenment, this belongs to the manifestation of the factor of tranquility (praśrabdhi), which is a prerequisite for realizing the dharmas of the Great and Small Vehicles, and also a prerequisite for attaining meditative concentration (dhyāna). The eighth consciousness has always been pliant and at ease, without burdens or encumbrances; although He moment by moment gives rise to and upholds all dharmas, His mind remains at ease, free, and light.

The mental factor of vigilance (non-carelessness) refers to the mind being neither idle and scattered nor sluggish, not seeking idle ease, not being careless, not indulging, not coveting pleasure; though not very diligent, it lies between diligence and carelessness, with a proper balance of tension and relaxation. All eight consciousnesses correspond to the mental factor of vigilance, but without cultivating to a certain level, the seven consciousnesses are not necessarily vigilant—sometimes careless and sometimes vigilant. Only after cultivating the mind of renunciation can the seven consciousnesses become increasingly vigilant. The sixth and seventh consciousnesses are always in a state of vigilance only after attaining the bhūmis: the mind is vigilant in the cultivation and realization of the Buddha-dharma and in the work of delivering sentient beings, not seeking a comfortable worldly life for oneself, but only seeking the continuous advancement of the Path and the delivery of more sentient beings. The eighth consciousness, throughout beginningless kalpas, has never been careless; He is forever vigilant, at all times corresponding to the mental factor of vigilance.

The mental factor of equanimity of action: equanimity of action is the state of mental activity being in a state of equanimity—impartial, equal toward all dharmas, not dwelling on the past, not reaching toward the future, with peaceful mental flow, neither slow nor hurried, a balanced state of mind, abiding in the Middle Way. All eight consciousnesses correspond to the mental factor of equanimity of action, but the first seven consciousnesses do not necessarily manifest the state of equanimity of action; only when there is meditative concentration, or under some special circumstances, do the sixth and seventh consciousnesses manifest the mental factor of equanimity of action, and the five sense consciousnesses, influenced and led by the sixth and seventh consciousnesses, are also in equanimity. For those of the third and fourth fruits and above, their minds are in equanimity of action most of the time; the eighth consciousness has always been in equanimity of action, forever corresponding to the mental factor of equanimity of action.

The mental factor of non-harmfulness refers to having no mind of harm or opposition toward any person, matter, or thing; even when the mind is offended, one does not want to retaliate or seek justice for oneself—in short, it is a mental activity of not wanting to hurt others. All eight consciousnesses correspond to the mental factor of non-harmfulness, but the first seven consciousnesses sometimes have a mind of non-harmfulness and sometimes do not; only in people who are magnanimous and open-hearted does the mental factor of non-harmfulness appear frequently. After the mind of hatred has been eradicated, the mental factor of non-harmfulness of the seven consciousnesses appears often. The eighth consciousness has always been non-harmful; toward any person, matter, or thing, He neither retaliates nor vexes, nor opposes—forever corresponding to the mental factor of non-harmfulness.