Chapter Three: The Five Object-Specific Mental Factors

Section One: General Discussion of the Five Object-Specific Mental Factors

I. All Seven Consciousnesses Possess the Five Object-Specific Mental Factors

The five object-specific mental factors—desire, conviction, recollection, concentration, and wisdom—are not only crucial for achieving supramundane dharmas but also essential for accomplishing mundane dharmas. The arising, abiding, changing, and ceasing of all dharmas are induced by these five mental factors. Without them, no dharmas could be accomplished. For instance, the mental factor of desire: whenever sentient beings have any seeking or aspiration, whether concerning supramundane or mundane matters, it constitutes a form of desire. These desires can trigger the mental activities of attention, contact, feeling, perception, and volition in the eight consciousnesses. Once the volition mental factor arises, what is sought and aspired to will be born, grow, and cease. Among these, desires arising quickly and ceasing quickly, easily influenced and tainted by the environment, belong to the consciousness of mind (mano-vijñāna). Deeper desires, yearnings, hopes, wishes, etc., which the consciousness of mind cannot control, grasp, or which are deeply ingrained, belong to the desire of the mental faculty (manas). The five sense consciousnesses (eye, ear, nose, tongue, body) also have their own desires: the desire to contact and attend to more objects of the five sense fields (forms, sounds, smells, tastes, touches), also called craving, seeking, or grasping. However, this is merely the mental activity occurring after the five sense consciousnesses have cognized the present five sense objects. When not confronting the present five sense objects, there is no desire; they do not think of cognizing other objects of the five sense fields, their minds being very simple.

For example, the aspiration to be reborn in the Pure Land of Ultimate Bliss is a form of desire, involving both the desire of the consciousness of mind and the desire of the mental faculty. The desire of the mental faculty is called deep faith and earnest vow. Without the deep faith and earnest vow of the mental faculty, merely the consciousness of mind wishing for rebirth, there is no sincere mind. This cannot invoke the response of the Buddhas and Bodhisattvas of the ten directions to come and welcome one, nor can it invoke the blessing and cooperation of one's own tathāgatagarbha (Buddha-nature), and thus rebirth is impossible. Whether rebirth occurs or not is determined by the mental faculty. If the mental faculty does not desire rebirth and is attached to the Sahā world, rebirth in the Land of Ultimate Bliss is impossible.

Wishing to become a Buddha, wishing to practice meditation—there is the desire of the consciousness of mind and the desire of the mental faculty. Without the desire of the mental faculty, the six consciousnesses fundamentally cannot exert diligence; matters like meditation, learning the Dharma, and becoming a Buddha cannot be accomplished. In mundane affairs, wishing for promotion, wealth, or to achieve a certain undertaking involves the desire of the consciousness of mind and the desire of the mental faculty. If the mental faculty has no desire, if there is something it does not wish to do, no matter how much the consciousness of mind desires, wishes to act, or seeks, it is useless, because the consciousness of mind cannot make decisions; it must be decided by the mental faculty.

Furthermore, regarding the mental factor of conviction, there is conviction of the consciousness of mind, conviction of the mental faculty, and conviction of the five sense consciousnesses. Generally, because the mental faculty lacks sufficient wisdom to cognize the objects of the six sense fields (five physical senses plus mental objects), it struggles to have conviction about them. It must rely on the six consciousnesses to cognize the specific circumstances of the six sense fields. After the six consciousnesses cognize, they convey the information to the mental faculty. If the mental faculty cannot attain conviction regarding the information conveyed by the six consciousnesses, it cannot make swift decisions, nor correct and reasonable choices, causing the six consciousnesses to often make mistakes. If the mental faculty attains conviction regarding the cognized information from the six consciousnesses, it can make correct, reasonable, timely, swift, and accurate decisions. If the mental faculty cannot attain conviction about something, it cannot make correct decisions, nor can it follow the consciousness of mind's decisions, because it cannot understand or attain conviction regarding the objects of the six sense fields. If one cannot attain conviction regarding the karmic seeds cognized by the tathāgatagarbha, there will be no foreknowledge or foresight, no preparation in advance, and no alerting of the consciousness of mind.

The five sense consciousnesses can also possess the power of conviction regarding the objects they cognize; only afterward can the wisdom of recognition arise, and only then can there be the power of discernment. If the five sense consciousnesses cannot attain conviction, they cannot discern the objects, cannot grasp the five sense objects, and cannot act upon them. During the practice of contemplating reality to sever the view of self and during meditation, if the mental faculty cannot attain conviction in the principle of the non-self of the five aggregates, cannot attain conviction in the principle of prajñā (wisdom), cannot attain conviction in the Dharma of the tathāgatagarbha, then one cannot sever the view of self, cannot realize the mind and see its nature, cannot eliminate afflictions and attain liberation from birth and death, cannot transcend the three realms, and even less can one transform consciousness into wisdom and accomplish the Buddha Way.

Again, regarding the mental factor of recollection, everyone's mind recollects certain dharmas—some recollect mundane dharmas, some recollect Buddhist dharmas. Among these, there is recollection by the consciousness of mind, recollection by the mental faculty, and recollection by the five sense consciousnesses, with the mental faculty's recollection being primary. When the mental faculty recollects, all dharmas appear, akin to pulling one hair and moving a thousand jun (a heavy weight). If the mental faculty does not recollect, all dharmas are quiescent and do not arise. The recollection of the consciousness of mind arises influenced by objects and, more significantly, is produced by the direction and pulling of the mental faculty, being dominated by the mental faculty's recollection. The recollection of the five sense consciousnesses is induced by the mental faculty's recollection and is likewise dominated by it. The recollection of the consciousness of mind and the five sense consciousnesses arises, ceases, and changes extremely rapidly and is also superficial; the recollection of the mental faculty is often deep, enduring, and can be continuous and unchanging. For example, thinking of a certain person, recollecting a certain matter or a certain dharma, it might be relatively stubborn.

Again, regarding the mental factor of concentration, one can concentrate on Buddhist dharmas like meditation, Buddha recitation, or sitting meditation, or concentrate on mundane dharmas, like scientific research or tackling specific projects. Concentration here involves concentration of the consciousness of mind, concentration of the mental faculty, and concentration of the five sense consciousnesses. When the consciousness of mind has concentration, it can contemplate, analyze, research, and reason meticulously. However, the concentration of the consciousness of mind is also the result of the mental faculty's concentration; it is the outcome of the mental faculty not grasping, not clinging, and not being scattered. It is also the result of the mental faculty's restraint and regulation.

The concentration of the five sense consciousnesses is similarly the result of the mental faculty's restraint and regulation. Only when the mental faculty concentrates on the objects of the five sense fields, wishing to cognize them clearly, can the five sense consciousnesses concentrate on the five sense objects and cognize them clearly. If the mental faculty cannot concentrate on Buddhist dharmas, cannot concentrate on research or tackling projects, the consciousness of mind cannot focus on Buddhist dharmas or research and will produce no results. Therefore, the concentration of the mental faculty is fundamental concentration and is extremely important. Only after the mental faculty's mind is concentrated can its deliberation be continuous, subtle, and profound, enabling it to investigate the essence and truth of matters and principles, realize and attain wisdom, and ultimately transform consciousness into wisdom.

Wisdom within the object-specific mental factors includes wisdom of the consciousness of mind, wisdom of the mental faculty, and the five sense consciousnesses also have wisdom. The wisdom of the seven consciousnesses has certain differences. The wisdom of the consciousness of mind arises easily, but true wisdom also relies on considerable meditative concentration to attain. The wisdom of the five sense consciousnesses is relatively singular; it can only cognize the objects of the five sense fields clearly, possessing the function of true cognition, and that is all. However, it also relies on its own concentration to arise. The wisdom of the mental faculty can give rise to wisdom regarding Buddhist dharmas and also regarding mundane dharmas. To have profound and penetrating wisdom, one must rely on deep meditative concentration; otherwise, one cannot have deep wisdom, cannot give rise to true wisdom (yathābhūta-jñāna), and even less can transform consciousness into wisdom.

Therefore, the five object-specific mental factors are possessed by the sixth and seventh consciousnesses (mano-vijñāna and manas) and also by the five sense consciousnesses. They are key to accomplishing all dharmas, both mundane and supramundane, and are extremely important mental factors. Without these five mental factors, the seven consciousnesses cannot manifest many dharmas; not only can they not accomplish the path, but mundane dharmas also cannot be accomplished.

II. The Five Object-Specific Mental Factors Cannot Manifest Universally

If one does not subdue the mental faculty while cultivating concentration, the mental faculty clings everywhere, the mind is scattered, and there is no concentration. Possessing the five object-specific mental factors signifies that the functions of the consciousnesses are powerful and their discerning ability is strong. Bodhisattvas on the bhūmis (grounds) eliminate afflictions; the mental faculty and consciousness of mind transform consciousness into wisdom, and the mental factors transform accordingly—afflictive mental factors are partially removed, and the eleven wholesome mental factors increase. The object-specific mental factors represent manifestation in specific instances; they do not manifest constantly. No matter how much sentient beings cultivate, the object-specific mental factors will always manifest specifically, arising at specific times and in specific circumstances; they cannot manifest universally and constantly. For Buddhas and Bodhisattvas above certain bhūmis, their conviction, concentration, and wisdom manifest constantly and everywhere.

If the object-specific mental factors manifested universally, the mind would be busy and chaotic, constantly having desires, everywhere having thoughts, and the mind could not be peaceful—except for the concentration mental factor. The mental faculty cannot always have desire, cannot always have thoughts; otherwise, there would be no concentration. If the mental faculty always has conviction, that wisdom would be quite vast and profound, approximately at the level of Bodhisattvas of the eighth bhūmi or above. However, Bodhisattvas of the ninth and tenth bhūmis still have ignorance and delusions not yet fully eradicated. The consciousness of mind and the five sense consciousnesses also cannot always have the five object-specific mental factors, cannot always cognize objects, cannot always have recollection, cannot always have desire. Otherwise, the mind would be tangled like hemp, concentration would disappear, and deep concentration beyond the second dhyāna could not always be maintained; otherwise, beings in the desire realm could not live normally.

At the Buddha stage, all eight consciousnesses possess twenty-one mental factors. The immaculate consciousness (amala-vijñāna) and the mental factors of the consciousness of mind, mental faculty, and five sense consciousnesses are completely identical—unimaginable. The mental factors of the consciousness of mind in ordinary beings correspond to fifty-one mental factors, but not all fifty-one necessarily manifest. Apart from the five universal mental factors, other mental factors manifest intermittently; some mental factors have no opportunity to manifest. Among the fifty-one mental factors, afflictive mental factors occupy the majority. If the mental factors do not change, such a person fundamentally has no cultivation, and cultivation has no meaning. Transforming consciousness into wisdom means the transformation of the mental factors of the consciousnesses: removing the unwholesome, increasing and strengthening the wholesome. After cultivation achieves results, this is the outcome.

III. During Actual Realization, the Wisdom of the Mental Faculty Arises First

To what dharma does the content contemplated by the consciousness of mind belong? From where is it born? The dharmas contemplated by the consciousness of mind come from the tathāgatagarbha; they are precisely drawn out by the mental faculty's clinging and are induced by the mental faculty's decision. Therefore, the mental faculty cognizes the dharma first, and the consciousness of mind cognizes it afterward. Regarding conviction in the dharma, the consciousness of mind attains conviction first, then transmits it to the mental faculty. After the mental faculty deliberates, it also attains conviction in the dharma the consciousness of mind was convinced of. Actual realization of the dharma must occur within concentration; the mental faculty personally deliberates and investigates, finally clearly realizing and attaining wisdom. The consciousness of mind participates simultaneously; while the mental faculty personally realizes, the consciousness of mind contemplates, organizes, and summarizes the entire process of realizing the dharma, also understanding the origin and development of the dharma, attaining the wisdom of realization. Therefore, during realization in meditation, the wisdom mental factor of the mental faculty arises first, and the wisdom mental factor of the consciousness of mind arises afterward. For true knowledge of certain dharmas, the wisdom mental factor of the mental faculty appears first, followed by the wisdom mental factor of the consciousness of mind.

If a person has meditative concentration, the consciousness of mind can concentrate on a single thought, contemplate a single object; thus, the wisdom power of both the consciousness of mind and the mental faculty can be very strong. If the mental faculty is scattered and cannot concentrate on the dharma, its power of conviction is weak; it cannot give rise to wisdom and cannot arrive at a correct and reasonable conclusion or decision. The mental factors of perception and volition of the mental faculty are also conditions for giving rise to wisdom.

After the consciousness of mind contacts mental objects, the five universal mental factors and the five object-specific mental factors begin to operate; wholesome and unwholesome mental factors may also operate. The entire contemplation process of the consciousness of mind is the process of the operation of various mental factors. The entire deliberation process of the mental faculty is also the operation of all mental factors. The content contemplated by the consciousness of mind must undergo the mental faculty's personal re-deliberation to arrive at the final conclusion. All conclusions must and inevitably are the decision of the mental faculty; decisions made by the consciousness of mind must be approved by the mental faculty to be completely settled without regret. If the mental faculty has not undergone sufficient contemplation and reluctantly agrees with the conclusion of the consciousness of mind, then the mental faculty inevitably harbors doubt, and regret may occur afterward.

IV. The Mental Faculty Possesses the Five Object-Specific Mental Factors

The six consciousnesses have mental activities of greed and aversion, indicating they possess the desire mental factor. The mental faculty has mental activities of greed and aversion, indicating it possesses the desire mental factor. The mental faculty has the capacity to experience (vedanā) the objects it cognizes and can cognize the cognized content of the other consciousnesses, thereby cooperating mutually. This indicates the mental faculty possesses the conviction mental factor, enabling wisdom to arise. Without conviction, wisdom is insufficient, and correct discernment is impossible. The consciousness being able to recollect dharmas indicates it possesses the recollection mental factor. The mental faculty being able to concentrate on dharmas, giving rise to cognizing wisdom, indicates it possesses the concentration mental factor. The mental faculty having discerning wisdom, corresponding understanding power, and discernment power indicates it possesses the wisdom mental factor.

V. The Concept of the Five Object-Specific Mental Factors

At the Buddha stage, all eight consciousnesses possess twenty-one mental factors, and all are devoid of self-nature (anātman). The desire mental factor means having a goal to achieve; this goal is not necessarily self-oriented; it also has a selfless aspect. The desire mental factor of saints is selfless, without selfishness or personal desire; it is wholesome desire, arising from thoughts for the sake of sentient beings and Buddhism, aiming to achieve certain goals. Self-nature manifests in the delusions of view and thought, in ignorance. When ignorance is completely eradicated, the seven consciousnesses are utterly devoid of self.

The conviction mental factor means having a kind of understanding, mental comprehension, or clarity regarding the corresponding dharma. Only after clarity can one make choices and decisions and act. The recollection mental factor means having recollections and thoughts in the mind. Whether recollecting experienced dharmas or thinking about dharmas one wishes to know, it is all recollection, including thoughts investigating during meditation, thoughts contemplating dharmas, which then enable the realization of recollections and thoughts. The concentration mental factor has one meaning: having a decisive mind toward the dharma, being firm and unwavering in this dharma. Another meaning is concentrating fixedly on a certain dharma without moving, focusing on cognizing and acting. The wisdom mental factor means wise action, wise cognition, wise discernment, wise concentration, etc.—all activities of the consciousness are wisdom-based.

VI. Mind Kings and Mental Factors Each Have Their Own Operational Characteristics

The operational characteristics of the Mind Kings (consciousnesses) are manifested in the flow and operation of consciousness-seeds (vijñāna-bīja). The operational characteristics of the mental factors are manifested in the process of cognizing, recognizing, and acting upon dharmas, such as the five universal mental factors and the five object-specific mental factors. They are also manifested in mental activities, such as wholesome mental factors, unwholesome mental factors, and neutral mental factors. These mental factors are not brought along by the consciousness-seeds; they are not one with the consciousness-seeds. Each has its own operational characteristics, yet they integrate perfectly, cooperating seamlessly. Actually, the operational characteristics of the Mind Kings are the operation of the mental factors; the two are closely combined and inseparable.

Among the mental factors, the operation of the five universal mental factors and the five object-specific mental factors is not easily distinguished from the operation and flow of consciousness-seeds. The mental factors are easier to observe than the flow of consciousness-seeds; observing the flow of consciousness-seeds requires extremely deep meditative concentration and the wisdom of consciousness-only regarding seeds. Mental factors are constantly changing; they can not only increase and decrease but also become more refined. The operation of consciousness-seeds is sometimes concentrated, sometimes dispersed. When consciousness-seeds disperse to several places, mental factors operate in those several places. Therefore, mental factors operate following the flow of consciousness-seeds; they cannot operate alone.

For example, the concentration mental factor among the five object-specific mental factors: the Mind King being able to become concentrated, manifesting meditative concentration—this concentration can strengthen, weaken, or disappear. The concentration mental factor is constantly changing; the more concentrated the consciousness-seeds, the stronger the concentration mental factor. These mental factors have a certain relationship with karmic seeds; they are bound together with the seeds of bodily, verbal, and mental actions from past lives. Therefore, mental factors have a certain continuity between past and present lives. For instance, someone who cultivated meditative concentration in a past life will find the concentration mental factor arising easily with slight cultivation in this life.

Again, for example, the conviction mental factor, recollection mental factor, desire mental factor—each mental factor undergoes change. Mental factors are not fixed; they can increase, decrease, and change. This is also related to karmic seeds and karma, yet they do not have separate karmic seeds. For example, the wisdom mental factor certainly increases or decreases constantly with the influence of the environment; it is constantly changing. However, the consciousness-seeds of the Mind Kings do not change; the seeds themselves are eternally pure like that. It's just that the flow of seeds has distinctions of concentration and dispersion. When seeds are concentrated, concentration is good, the power of cognition is great, and the wisdom of cognition is deep.

VII. The Scope of Cognition of the Mental Faculty

The scope of cognition of the mental faculty is extremely broad; it can cognize all dharmas, regardless of whether these dharmas change or not. Some dharmas remain unchanged for a long time; the mental faculty can still cognize them. Minute, unchanging dharmas can also be cognized. If there were dharmas the mental faculty could not cognize, it could not give rise to the six consciousnesses to cognize them specifically and minutely. Why insist that the mental faculty only cognizes changing and significant mental objects? It can cognize unchanging mental objects and objects of the six sense fields; otherwise, it would lose its function of awareness, and the six consciousnesses could not arise. The mental faculty can also cognize the faint sound of a mosquito; otherwise, the ear consciousness and consciousness of mind would not hear the mosquito.

The mental faculty cognizes not only dharmas within the subtle sense faculty (indriya) but also dharmas outside it. It can cognize all objects of the six sense fields; otherwise, it could not give rise to the six consciousnesses. After cognizing a form, if it wishes to specifically cognize what color it is or what thing it is, it will give rise to the eye consciousness and consciousness of mind. After cognizing a sound, if it wishes to know what sound it is, it must give rise to the ear consciousness and consciousness of mind to cognize it specifically. It is the same for the other objects: form, sound, smell, taste, touch, and mental objects.

Coarse objects of the five sense fields can also be cognized. For example, when there are colorful flowers before one, if the mental faculty is interested in the purple flowers, it will give rise to the eye consciousness and consciousness of mind on the purple flowers to concentrate and cognize them. The more interested the mental faculty is, the longer the cognition lasts, the more concentrated it is. If the eye consciousness and consciousness of mind can concentrate on admiring violets for one or two hours, it indicates the mental faculty is very interested in the violets, continuously contacting them, continuously cognizing them; otherwise, the eye consciousness and consciousness of mind would disappear and no longer admire the violets. It is the same for the other sense fields.

When a multitude of colors appear, the mental faculty chooses the purple flowers for the six consciousnesses to concentrate on appreciating, while seeing pink flowers, it does not give them a second glance. Since the mental faculty makes such a choice, it shows the mental faculty knows the differences between the various colors. Thus, the mental faculty can contact the entire six sense fields and has a certain power of conviction regarding them. That it can make the six consciousnesses concentrate on appreciating shows the mental faculty is also continuously contacting; therefore, the mental faculty also has concentration. If the mental faculty lacked concentration and moved to other sense objects, the six consciousnesses would immediately disappear from the original sense objects.

Searching for the very much liked violets among a multitude of flowers indicates the mental faculty has desire, possesses the desire mental factor. If the mental faculty did not wish to see the violets, it would not give rise to the six consciousnesses to search for them. Where the mental faculty does not reach, the six consciousnesses do not appear. This concerns the five object-specific mental factors of the seven consciousnesses.

VIII. The Object-Specific Mental Factors Cannot Manifest Constantly and Everywhere

The five object-specific mental factors of the seven consciousnesses are: desire, conviction, recollection, concentration, and wisdom. Due to ignorance, the concentration, wisdom, and conviction among these five mental factors cannot manifest and operate constantly and everywhere for the seven consciousnesses; they manifest only at specific times. Because of ignorance, the seven consciousnesses sometimes lack meditative concentration; because of ignorance, they sometimes lack wisdom; because of ignorance, they sometimes cannot attain conviction in the meaning of dharmas. If ignorance is eradicated and no longer obstructs the seven consciousnesses, the seven consciousnesses will constantly and everywhere be in meditative concentration—for example, Bodhisattvas of the seventh and eighth bhūmis and above, and Buddhas are like this. They constantly and everywhere possess wisdom; they constantly and everywhere can attain conviction in the meaning of dharmas—for example, Buddhas.

The fundamental Buddha, the true suchness immaculate consciousness (tathatā-amala-vijñāna) of Buddhas, however, is constantly and everywhere in meditative concentration, possesses great wisdom, and can attain conviction in all dharmas, without ignorance. The eighth consciousness of sentient beings is also like this, but the content of its concentration, wisdom, and conviction differs from that of the seven consciousnesses. The seven consciousnesses have concentration, wisdom, and conviction within the Four Noble Truths, while the eighth consciousness's conviction is not regarding mundane dharmas, its concentration is not mundane concentration, and its wisdom is certainly not mundane wisdom.

IX. The Recollection and Desire Mental Factors of the Mental Faculty Cause the Eye Consciousness to Arise

Original text from the *Dhyāna Samādhi Sūtra*: What is meant by mind? This mind is impermanent, because it arises from causes and conditions. It arises and ceases without abiding, because it seems to arise. But due to inversion, it is considered to be one. Originally non-existent, now it exists; having existed, it returns to non-existence. Therefore, it is impermanent. Observing the mind, know it is empty. What is meant by empty? Arising from causes and conditions: there is the eye, there is the visible form, there is recollection, there is the desire to see. With such conditions combining, the eye consciousness arises.

Explanation: What are the consciousnesses? These consciousnesses are impermanent dharmas, born from various causes and conditions. After arising, they constantly arise, cease, change, and do not abide; it seems as if consciousnesses have arisen—this refers to the six consciousnesses. Because the mind of sentient beings (the mental faculty) is inverted, it considers these six consciousnesses to be permanent. Actually, these consciousnesses originally did not exist, now they arise; having arisen, they will cease. Therefore, they are said to be impermanent.

Observing these minds, know they are empty, born from the coming together of causes and conditions. For example, the arising of the eye consciousness: one condition is to have the eye faculty, one condition is to have the form object, one condition is to have recollection, one condition is to have the desire to see. With these causes and conditions combining, the eye consciousness can arise. The arising of the consciousness of mind is also like this.

Then questions arise: 1. Which consciousness recollects, enabling the eye consciousness to arise? 2. Which consciousness desires to see the form, enabling the eye consciousness to arise? It is the recollecting nature and the desire-to-see-color nature of the mental faculty that induces the eye consciousness to see the color. It is not due to the recollecting nature and desire-to-see-color of the consciousness of mind that the eye consciousness arises, because at that moment the consciousness of mind has not yet appeared. Even if there is consciousness of mind, it is not because of its recollection and desire to see color that the eye consciousness arises. Therefore, the mental faculty must possess the recollection mental factor; it must possess the desire mental factor. The eye consciousness seeing color is not driven by the consciousness of mind; it must be driven by the mental faculty. All dharmas are born driven by the mental faculty. Therefore, the mental faculty must have the nature of recollection, the mental factor of recollection, and the desire mental factor; only then can all dharmas operate in the world.

X. It Is Impossible for the Mental Faculty to Merely Cognize Significant Mental Objects

Question: Someone said: "The analogy 'The mental faculty is like the edge of a sword; it cannot cut itself' refers to the seventh consciousness, the mental faculty, also named the manas consciousness. The Buddha said this seventh consciousness is called the mental faculty because it is the dynamic force for the manifestation of consciousness-seeds from the eighth consciousness. Consciousness relies on the attention (manaskāra) of the manas consciousness to manifest. After manifestation, it entirely relies on the attention of the mental faculty manas consciousness to operate; therefore, it is said the manas consciousness is the root of consciousness. The object-specific wisdom of this mental faculty is extremely inferior; it can only make extremely simple cognition regarding mental objects on the five sense fields—for example, whether there are major changes in the mental objects on the five sense fields? This seventh consciousness is not like the consciousness of the perceiving mind (the sixth consciousness) which can operate nimbly with the five object-specific mental factors; it does not possess the 'desire, conviction, recollection, concentration' mental factors, and even the function of the wisdom mental factor (object-specific wisdom) is extremely inferior, only able to make extremely simple cognition of changes in mental objects.

"Thus, being unable to cognize even the objects of the five sense fields, it must arouse consciousness, and then relying on the object-specific wisdom of consciousness, can deliberate on various objects. How then could it have the ability to observe itself? How could it have the ability to contemplate dharmas? How could it have the ability to correct its own mental conduct and habits? Therefore, although this seventh consciousness is extremely nimble and can cognize all dharmas, and can rely on the object-specific wisdom of the consciousness of mind to act as master everywhere and always, and can deliberate and decide various mental activities; yet, if separated from the object-specific wisdom of consciousness, it can do nothing. Due to this nature, the Buddha said the mental faculty (manas consciousness) is like the sharp edge of a sword (analogizing its nimbleness in cognizing all dharmas. Consciousness, although having object-specific wisdom, cannot cognize all dharmas), but cannot cut itself (analogizing that because it lacks the 'self-verifying aspect' (svasaṃvitti) of object-specific wisdom, it cannot correct its own wholesome and unwholesome mental conduct). It means that for this consciousness to 'change its defiled nature, to transform into a pure mental faculty,' it must rely on the object-specific wisdom and contemplative wisdom of consciousness to effect any transformation; it cannot eliminate its own corresponding afflictions solely by its own functions. Therefore, the Buddha said the mental faculty is like the edge of a sword; it cannot cut itself."

The above passage always feels somewhat off. Can you analyze and explain it?

Answer: Saying the mental faculty only cognizes significant mental objects contradicts the Buddha's teaching that the mental faculty silently encompasses all dharmas. Since the mental faculty can cognize all dharmas, then any dharma can be cognized; there is none it cannot reach. Yet the above text says the mental faculty only cognizes mental objects on the five sense fields, and only significant, changing ones. With so many limitations, the mental faculty cannot cognize so many dharmas universally, contradicting the Buddha's principle that the mental faculty cognizes all dharmas universally.

For example, observing the sun: one can observe it for an hour, or half a day or a full day. The sun does not change much within an hour. Why can consciousness keep observing it? Does the mental faculty not cognize the unchanging sun? What dharmas the mental faculty cognizes, the consciousness of mind has the qualification to cognize. What the consciousness of mind knows, what the six consciousnesses cognize, are all dharmas the mental faculty cognizes, decides, and cognizes. How can the mental faculty only cognize mental objects on the five sense fields, and only significant, changing ones? The *Śūraṅgama Sūtra* says the mental faculty silently encompasses all dharmas. If the mental faculty could not cognize minute, subtle objects of the six sense fields, it would not be silently encompassing all dharmas; then we would never know minute, subtle objects of the six sense fields.

If the mental faculty had no desire, did not wish to act, the six consciousnesses would not be produced, and no dharmas would appear. The eye consciousness choosing only purple from a multitude of colors is decided by the mental faculty. This shows the mental faculty also cognizes the objects of the five sense fields; only then can it act as master, making the six consciousnesses cognize which object of the five sense fields. If the mental faculty did not contact or cognize the objects of the five sense fields, the five sense consciousnesses would not arise to cognize them, and there would be no selectivity regarding the five sense objects. If there were dharmas the mental faculty could not cognize, it would not be cognizing all dharmas universally.

If the mental faculty cannot attain conviction, always being muddled, it cannot act as master, cannot perform correct, reasonable, true, and dharmic actions, cannot avoid danger, and cannot transform consciousness into wisdom. If the mental faculty had no recollection, it could not make the consciousness of mind recollect; no dharmas could appear; one could not recite the Buddha's name, would not wish to investigate meditation; no dharmas would appear. If the mental faculty could not deliberate, the consciousness of mind influencing the mental faculty would be meaningless; one could not transform consciousness into wisdom; no wisdom would appear. If the mental faculty lacked concentration, no matter how much the six consciousnesses cultivated concentration, they could not become concentrated.

If the mental faculty could not correct wholesome and unwholesome mental conduct, then mental conduct could never change; evil would remain evil forever. How could one subdue afflictions, eliminate afflictions? The consciousness of mind influencing the mental faculty would have no effect at all; the effort would be in vain. The above passage says the mental faculty has no self-observing power, no self-verifying aspect (svasaṃvitti), yet the Buddha said all eight consciousnesses possess the self-verifying aspect. Sentient beings trusting themselves so much, being very stubborn, is the functioning of the mental faculty's self-verifying aspect. Being extremely stubborn, firmly believing without doubt, is the mental faculty's self-verifying aspect; it simply believes itself to be right.

The mental faculty has the function of constant examination and deliberation. All dharmas must undergo its examination to be approved, to make decisions. All conclusions must and inevitably are the mental faculty's decision. If the mental faculty's wisdom were always so inferior, how could it reasonably examine and approve? How could it make wise decisions? Unable to make wise decisions, the bodily, verbal, and mental actions of sentient beings would constantly and everywhere manifest foolishness and lack of wisdom. How could intelligent people exist in the world? How could one attain wisdom and become a Buddha by learning Buddhism? Furthermore, if the mental faculty needs to deliberate, it should rely on its own inherent wisdom to deliberate. How could it rely on the object-specific wisdom of the consciousness of mind to deliberate? This statement is too strange; it's like saying person A needs to rely on person B's wisdom to contemplate a problem, borrowing person B's brain. This does not conform to even a little logic. The above passage contains too many errors; we will analyze it in detail when there is time later.

XI. Only with the Wisdom of Wonderful Observation Can One Observe the Five Object-Specific Mental Factors of the Mental Faculty

The mental factors and operations of the seventh consciousness cannot be contemplated by those without the Wisdom of Wonderful Observation (pratyavekṣaṇā-jñāna). Who possesses this Wisdom of Wonderful Observation? Only Bodhisattvas on the bhūmis (grounds) who have transformed consciousness into wisdom possess this subtle observing wisdom, enabling them to directly perceive the operation of the mental faculty and the functioning of its mental factors. Because the general public cannot observe this, it is said the five object-specific mental factors of the seventh consciousness possess only a faint cognizing wisdom. Just like ordinary people before realizing the mind, the scope of the consciousness of mind's cognition is limited; it cannot observe the operation of the eighth consciousness, and thus denies its existence, saying the eighth consciousness is merely a provisional name, without real substance, not an actual mind entity.

The consciousness of mind originally possesses this observing ability; it's just that this ability is obscured by its own ignorance. And the mental faculty originally possesses the five object-specific mental factors; it's just that sentient beings' minds are defiled, and these mental factors are obscured by their own afflictive obstructions (kleśāvaraṇa), hence they cannot be observed. Our eighth consciousness is originally perfectly illuminating all dharmas; it's only because of our ignorance that it is obscured, preventing us from observing its radiance. We are originally no different from Buddhas; it's only due to ignorance that the radiance of the eighth consciousness is obscured, preventing it from manifesting completely and thoroughly.

All dharmas are originally complete; they are not born later, do not need to be newly learned later. One only needs to remove defilements, remove ignorance, and all radiance will manifest. Therefore, all dharmas are unobtainable; they are the treasures of one's own household, not obtained from outside. The treasures within the household are not obtained from others; one merely uses skillful means to seek them out and excavate them. Buddhas and Bodhisattvas also only use skillful means to seek out and excavate the treasures within their own households, thereby attaining great wealth and great freedom.