Explanation on Mental Factors Associated with Manas in the Fifth Volume of the Cheng Weishi Lun

Original Text: Prior to the revolution of support, [manas] is associated with the mental factors previously mentioned. After achieving the revolution of support, only twenty-one mental factors arise together [with it]. These are the five universally applicable [mental factors], the five [mental factors directed towards] particular objects, and the eleven wholesome [mental factors]. Just like the eighth consciousness after the revolution of support, it is only accompanied by equanimity. This is because it operates spontaneously and constantly perceives its object uniformly.

What is the nature of the mental factors of manas? They are classified as karmically neutral with obscuration, not any other category. The four afflictions, etc., associated with this manas are defilements. Because they obstruct the Noble Path and obscure the true nature of the mind, they are termed "with obscuration." Since they are neither wholesome nor unwholesome, they are called "karmically neutral." Like the afflictions, etc., in the two higher realms [of form and formlessness], which are held in check by the power of concentration and are classified as karmically neutral, the defilements associated with this [manas] are also classified as karmically neutral. This is because their basis is subtle and they operate spontaneously. If the revolution of support has been achieved, it is solely of wholesome nature.

Explanation: The state prior to the revolution of support refers to Bodhisattvas before the first bhūmi and ordinary beings. Their manas has eighteen mental factors, which are defiled. The state after the revolution of support refers to Bodhisattvas starting from the first bhūmi. Their manas has twenty-one mental factors: the five universally applicable, the five directed towards particular objects, and the eleven wholesome ones. The mental activities of manas have become associated with wholesome mental factors. The four afflictions—self-view, self-love, self-conceit, and self-ignorance—are absent.

Prior to the revolution of support, manas is karmically neutral. After achieving the revolution of support, manas becomes wholesome. This is because, starting from the first bhūmi, manas has transformed into the Wisdom of Equality; it is no longer the original defiled consciousness nature. Consequently, the defiled nature of manas's mental factors changes, shifting from self-nature to selfless-nature. With selfless-nature, wisdom becomes vast, and the mental factors include the five mental factors directed towards particular objects: desire, resolve, mindfulness, concentration, and wisdom. This wisdom mental factor differs from that of Bodhisattvas before the first bhūmi and ordinary beings; its wisdom is vast and its scope of cognition is broad. Possessing these five mental factors directed towards particular objects, the capacity of manas expands.

Therefore, Bodhisattvas on the bhūmis must explain the Dharma based on their own contemplative practice, contemplating the mental factors of their own manas. Bodhisattvas before the first bhūmi and ordinary beings find this difficult to comprehend because their mental activities differ.

It is like heavenly beings explaining states of mind based on their own minds; we humans find it hard to understand because our mental activities differ. Similarly, when humans speak, animals do not understand, because their mental activities differ. Each has its own inner world, making it difficult to cross boundaries. Hence, the Buddha-Dharma can only be entered through faith and known through faith; faith is the source and mother of merit. Without the requisite conditions for faith, others cannot be helped. Cultivation proceeds step by step: ordinary beings first sever the view of self, then realize the mind and see its true nature.

The mental consciousness of ordinary beings possesses fifty-one mental factors, fully endowed with the afflictions of greed, hatred, and delusion. At the stage of a Third Fruition Arhat, the mental factors of the mental consciousness decrease, as the afflictive mental factors are eliminated. After entering the bhūmis, in the state of revolution of support, the afflictive mental factors of the mental consciousness become even fewer, gradually transforming entirely into wholesome ones. At the stage of Buddhahood, the mental consciousness will have only twenty-one mental factors: the five universally applicable, the five directed towards particular objects, and the eleven wholesome ones.

Therefore, cultivation is the gradual transformation of the mental activities and intrinsic nature of the sixth and seventh consciousnesses; they are not immutable. Thus, when discussing the mind, one must clarify whether it pertains to the mental activities of ordinary beings, virtuous persons, sages, or Buddhas. If this is not specified, ordinary beings or those whose contemplative insight is insufficient will say, "This is incorrect; my mind is not like this, nor is it described this way in the scriptures." This is because minds differ; everyone speaks based on their own mental factors and activities, unable to speak beyond their own mental state.

Original Text from the Fourth Volume of the Cheng Weishi Lun: (Manas) Prior to the revolution of support, constantly and deliberately contemplates the perceived mark of self. After achieving the revolution of support, it also deliberately contemplates the mark of non-self.

Explanation: Bodhisattvas before the first bhūmi and ordinary beings belong to the state prior to the revolution of support. Their manas clings to self and contemplates self. After achieving the revolution of support, it begins to contemplate non-self; it contemplates the selfless nature in all dharmas, and the wisdom of the patience of non-arising of dharmas becomes increasingly profound and sharp. Thus, there are significant differences among sentient beings.