The Eleven Wholesome Mental Factors (II)

The mental factor of non-greed (alobha) refers to the mind having no craving, desire, or thoughts of grasping, not being bound by dharmas, not clinging to dharmas, and being liberated from dharmas. All eight consciousnesses correspond to the mental factor of non-greed, but before the third fruit (Anāgāmin), the seven consciousnesses are sometimes without greed and sometimes with greed. When without greed, it is only a temporary absence of greed, non-greed toward individual dharmas; it is not the elimination of craving for the six sense objects, but rather the subduing and suppressing of greed so that greedy thoughts do not arise. Even if craving is eliminated, it is only the elimination of craving for individual dharmas, such as quitting smoking or drinking, while greed for other dharmas still remains; in the future greed toward individual dharmas may still arise—it is not permanent non-greed. Only after the third fruit do the seven consciousnesses truly eliminate greed, with the elimination of sexual craving as the main content. The eighth consciousness, from beginning to end, has never had greed; toward any dharma whatsoever, He is an unconditioned mind, and therefore without greed.

The mental factor of non-hatred (adveṣa) refers to the mind having no thoughts of anger or resentment, the mind being calm, without any mind of aversion or disgust, not being constrained by dharmas, and 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. When without hatred, it is only a temporary absence of hatred, non-hatred toward individual dharmas, not the thorough and permanent elimination of hatred. Only after the third fruit do the seven consciousnesses eliminate the mental factor of hatred and no longer manifest hatred, though this does not rule out the occasional arising of habitual tendencies toward hatred that then quickly subside. The eighth consciousness, from beginning to end, has no mental factor of hatred; at any time, in any 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 (amoha) refers to the mind having no delusive nature, no ignorance, and possessing the wisdom to clearly understand the corresponding dharmas. All eight consciousnesses correspond to non-delusion; it is only a matter of which dharmas are corresponded to and the degree of that correspondence. For the sixth and seventh consciousnesses, non-delusion regarding the principle that the five aggregates are without self comes after the elimination of self-view (ātma-dṛṣṭi); non-delusion regarding the true self, the tathāgatagarbha, begins after seeing one's true mind; non-delusion regarding liberation from the mundane world comes after the third fruit; and non-delusion regarding all dharmas comes after attaining buddhahood. Before realizing 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 knowing 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, and without ignorance.

The mental factor of diligence (vīrya) refers to the mind not being lax, being conscientious and dedicated, not neglecting one's responsibility, not seeking ease through laziness, and remaining unyielding in the face of setbacks. All eight consciousnesses correspond to the mental factor of diligence; it is only a matter of the degree of correspondence, when it occurs, and how long it lasts. The diligence of the five sense consciousnesses is always accomplished under the impetus of the mind consciousness and the manas; they do not become 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 do they become diligent and unremitting, striving to eliminate evil and cultivate goodness. The eighth consciousness is consistent throughout, never lazy or lax, conscientious, methodical, neither hurried nor sluggish, without a moment of rest—this is the utmost diligence, even though He has no mind of diligence.

The mental factor of tranquility (praśrabdhi) refers to states of the mind such as being eased, relaxed, joyful, pleasant, light, at leisure, comfortable, nimble, at ease, and settled—not heavy, agitated, tense, busy, weary, or bored. A mind without cultivation does not easily manifest tranquility. All eight consciousnesses correspond to the mental factor of tranquility, but the first seven consciousnesses do not necessarily manifest the phenomenon of tranquility. Only under specific circumstances, when cultivation has reached a certain level, will the mind manifest tranquility in cultivation; according to the seven factors of enlightenment, this belongs to the manifestation of the tranquility enlightenment factor (praśrabdhi-saṃbojjhaṅga), which is a prerequisite for realizing the dharmas of both the Greater and Lesser Vehicles, and also a prerequisite for attaining meditative concentration (dhyāna). The eighth consciousness has always been tranquil and at ease, without burden or encumbrance.

The mental factor of non-negligence (apramāda) refers to the mind being neither idle nor sluggish, not seeking ease through laziness, not being careless, not indulging, not craving pleasure; though not extremely diligent, it lies between diligence and negligence, with a proper balance of tension and relaxation. All eight consciousnesses correspond to the mental factor of non-negligence, but the first seven consciousnesses are not necessarily non-negligent; sometimes they are negligent and sometimes not. Only after cultivating the mind of renunciation can the seven consciousnesses become increasingly non-negligent. The sixth and seventh consciousnesses being constantly in a state of non-negligence occurs only after attaining the bhūmis, when the mind is non-negligent in the cultivation and realization of the Buddha-dharma and in the work of saving sentient beings, no longer seeking an easy worldly life for oneself, but only seeking the continuous advancement of the Path and the deliverance of more sentient beings. The eighth consciousness has never been negligent throughout beginningless kalpas; He is forever non-negligent, constantly corresponding to the mental factor of non-negligence.

The mental factor of equanimity of formations (upekṣā) refers to the mind's 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 states, neither sluggish nor hurried, abiding in the Middle Way, with a balanced state of mind. All eight consciousnesses correspond to the mental factor of equanimity, but the first seven consciousnesses do not necessarily manifest the state of equanimity. Only when there is meditative concentration, or under certain special circumstances, do the sixth and seventh consciousnesses manifest the mental factor of equanimity; 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 most of the time. The eighth consciousness has always been in equanimity, forever corresponding to the mental factor of equanimity.

The mental factor of non-harm (ahiṃsā) refers to having no mind of harm or opposition toward any person, matter, or thing; even when the mind is offended, one does not wish to retaliate or seek justice for oneself—in short, it is a mental activity of not wishing to hurt others. All eight consciousnesses correspond to the mental factor of non-harm, but the first seven consciousnesses sometimes have the mind of non-harm and sometimes do not. Only in people who are magnanimous and open-minded does the mental factor of non-harm appear more frequently; after the mind of hatred has been eliminated, the mental factor of non-harm frequently appears in the seven consciousnesses. The eighth consciousness has always been non-harming, treating all people, matters, and things with compassion, without harming, retaliating, or vexing, and without opposition, forever corresponding to the mental factor of non-harm.