The Relationship Between Mental Factors and Mind-King (Part Two)

Apart from the five universal mental factors, which invariably accompany the mind consciousness in its operation, the other mental factors—such as the five particular mental factors—only function on certain individual occasions. The afflictive mental factors likewise do not operate all the time; moreover, as the mind consciousness grows in purity, the afflictive mental factors should gradually decrease and be extinguished and cease to be used. Those who use them too frequently are certainly people with heavy afflictions. For those whose mental conduct has not yet been cultivated toward goodness, the eleven wholesome mental factors do not easily arise and manifest; for those whose mental conduct has become wholesome, the eleven wholesome mental factors should manifest and function frequently, so that whenever a thought arises, it accords with goodness.

At times, several mental factors can operate in parallel. For example, the five universal mental factors are certainly running at every instant; at the same time, desire arises in the mind consciousness—the factor of desire appears; at the same time there are thoughts in the mind—this is the factor of mindfulness; at the same time one knows that there are thoughts—this is the factor of wisdom in operation; and simultaneously a sense of shame and remorse arises, feeling that there should be no desires and thoughts—this is the wholesome mental factor in function. If at the same time one recalls a certain person or event and hatred arises in the mind, this is an afflictive mental factor running forth; at that moment the wholesome mental factor does not appear, for only one of the two can exist.

Wholesome and unwholesome mental factors cannot operate in parallel. When the mind consciousness is directing a wholesome mind toward a dharma, no unwholesome mind will appear. The factor of greed is unwholesome, and non-greed is wholesome; one of the two must prevail, and they cannot exist and manifest simultaneously—with greed there is no non-greed; only one of the two can exist, or neither may exist. Hatred is unwholesome, and non-hatred is wholesome; one of the two must prevail, and they cannot exist and manifest simultaneously—hatred and non-hatred are a paired set; where there is non-hatred, there is no hatred, and only one of the two can exist. For those who cultivate well, the wholesome mental factors should increase and manifest more often. For those with good meditative concentration and a tranquil mind, both wholesome and unwholesome mental factors rarely manifest; the mind is then neither wholesome nor unwholesome, remaining unmoved when facing sense objects.

The five particular mental factors and the five universal mental factors can operate in parallel, and can also operate in parallel with one or the other of the wholesome and unwholesome mental factors. This is because when the mind consciousness has clarity, there is no ignorance, and where there is ignorance, there is no clarity—opposing dharmas cannot manifest simultaneously, though they may manifest one after another. The better one's cultivation and the higher one's realization, the relatively simpler one's mind becomes in daily life; that is, fewer mental factors operate in parallel. Even when the five universal mental factors manifest, their process of operation is relatively simple and uncomplicated. Among the five particular mental factors, the factor of meditative concentration manifests for comparatively more and longer periods, while the factors of desire, mindfulness, and determination rarely manifest, and the afflictive mental factors manifest even less.