The Importance of the Five Distinct Object Mental Factors

Q: Are the five universal mental factors the most fundamental level concerning the arising of thoughts and mental activities, while the five object-determining mental factors pertain to the wisdom level essential for accomplishing the Path?

A: Not entirely. The five object-determining mental factors—volition (chanda), resolved understanding (adhimokṣa), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā)—are crucial not only for accomplishing supramundane dharmas but also for achieving mundane dharmas.

For example, regarding the mental factor of volition: whenever sentient beings have any aspiration, whether for supramundane or mundane dharmas, it constitutes a form of desire, which is the volition of the sixth and seventh consciousnesses. Among these, desires that arise swiftly, cease swiftly, and are easily influenced and tainted by external conditions belong to the sixth consciousness (mano-vijñāna). In contrast, deep-seated desires—those uncontrollable, unmanageable, and deeply ingrained—must be the volition of the seventh consciousness (manas).

For instance, the aspiration for rebirth in the Pure Land is a desire. It may arise from the sixth consciousness or the seventh consciousness. The desire of the seventh consciousness is called profound faith and vow. Without this profound faith and vow from the seventh consciousness, mere aspiration from the sixth consciousness alone is useless and cannot lead to rebirth. Similarly, the aspiration to attain Buddhahood or to practice Chan meditation involves desires from both the sixth and seventh consciousnesses. Without the volition of the seventh consciousness, the sixth consciousness cannot sustain diligence, and endeavors such as Chan practice, Dharma study, or Buddhahood cannot be accomplished.

The desire for promotion, wealth, or success in a career also involves volition from both consciousnesses. If the seventh consciousness lacks volition—if it fundamentally does not wish to act—no matter how strong the desire or will of the sixth consciousness may be, it is useless because the sixth consciousness cannot act autonomously.

Next, consider the mental factor of resolved understanding. There is resolved understanding in the sixth consciousness and in the seventh consciousness. Typically, the seventh consciousness lacks sufficient wisdom to discern the objects of the six dusts (sense objects) clearly. It must rely on the sixth consciousness to analyze the specifics of these objects. After the sixth consciousness discerns them, it reports back to the seventh consciousness. If the seventh consciousness cannot achieve resolved understanding of the information reported by the sixth consciousness, it cannot make swift decisions, nor can it make correct and reasonable choices. Consequently, the sixth consciousness will frequently err. However, if the seventh consciousness achieves resolved understanding of the sixth consciousness’s report, it can make correct, reasonable, timely, and precise decisions. If the seventh consciousness cannot comprehend or resolve something, it cannot make correct choices nor follow the sixth consciousness’s decisions, as it fundamentally fails to understand or resolve the matter.

During the practice of contemplating to sever the view of self (satkāya-dṛṣṭi) or during Chan meditation, if the seventh consciousness cannot resolve the truth of the non-self of the five aggregates, cannot resolve the principles of prajñā (wisdom), or cannot resolve the Dharma of the Tathāgatagarbha (Buddha-nature), then one cannot sever the view of self, realize the mind and see its nature, eradicate afflictions, attain liberation from birth and death, transcend the three realms, or transform consciousness into wisdom to accomplish Buddhahood.

Next, consider the mental factor of mindfulness. Every mind engages in mindfulness of certain dharmas—some mundane, others Dharma-related. Here, there is mindfulness in the sixth consciousness and mindfulness in the seventh consciousness. The mindfulness of the sixth consciousness may arise due to external conditions or be directed and influenced by the seventh consciousness. The mindfulness of the sixth consciousness is swift to arise and cease, constantly changing, and relatively superficial. In contrast, the mindfulness of the seventh consciousness is often deep, enduring, and unceasing—unyielding and unchanging. For example, longing for a person, dwelling on an event, or fixating on a particular dharma may reflect the more stubborn mindfulness of the seventh consciousness.

Next, consider the mental factor of concentration. One may concentrate on the Dharma—through Chan meditation, Buddha recitation, or seated meditation—or on mundane dharmas, such as scientific research or tackling specific projects. Here, concentration exists in both the sixth and seventh consciousnesses. The sixth consciousness can concentrate, enabling careful contemplation, observation, analysis, research, and reasoning. However, the concentration of the sixth consciousness is ultimately a result of the seventh consciousness’s concentration—it is the outcome of the seventh consciousness’s supervision and regulation. If the seventh consciousness cannot concentrate on the Dharma or on research and projects, the sixth consciousness will be unable to focus on the Dharma or research, and no accomplishment will arise.

Wisdom exists in both the sixth and seventh consciousnesses. It may manifest as wisdom in the Dharma or wisdom in mundane dharmas.

Therefore, the five object-determining mental factors are present in both the sixth and seventh consciousnesses. They are essential for accomplishing all dharmas, both mundane and supramundane, and are vital mental factors. Without these five mental factors in the sixth and seventh consciousnesses, many dharmas cannot manifest. Not only would the Path remain unaccomplished, but mundane dharmas would also fail to succeed.