The Mental Factor of Perception in the Eight Consciousnesses

Among the five universal mental factors of the eight consciousnesses, the mental factor of perception (saṃjñā) is present. This perception refers to the discerning function, thinking function, and grasping function of the conscious mind; it also represents desire and aspiration, signifying hope, occupying nearly half of sentient beings' mental activities. It serves as the basis and driving force for the conscious mind's decision-making and choices.

The perception of the six consciousnesses is categorized within the aggregate of perception (saṃjñā-skandha) among the five aggregates. It has the function of aggregating the seeds of all dharmas, being subject to arising, cessation, and change, lacking autonomy. Among these, the perception of the five sense consciousnesses is relatively simple and direct, functioning to discern and differentiate the five sense objects (pañcaviṣaya). Its grasping nature is not strong or obvious, operating under the impetus and regulation of the mind faculty (manas). Without the impetus of the mind faculty, the perception of the five sense consciousnesses would not occur. The perception of the mental consciousness (mano-vijñāna) is rich in content and relatively obvious, involving more complex thinking. Part of it can function with a degree of autonomy separate from the mind faculty, while a large part remains passive, being pulled and controlled by the mind faculty. The autonomous part cannot significantly contradict the mental will and views of the mind faculty; otherwise, the mind faculty will intervene, preventing the mental consciousness from continuing its thought process. This is because it easily causes emotional instability in the mind faculty, leading to psychological issues. Individuals with heavy self-view (ātma-dṛṣṭi) and karmic obstructions experience this during the contemplation of the selflessness of the five aggregates (pañcaskandha-nairātmya). When contemplation reaches a certain point, they become agitated and confused. This indicates that the mind faculty cannot accept the dharmas contemplated by the mental consciousness and prevents further contemplation.

The perception of the mind faculty not only has discerning and differentiating functions but primarily also has a grasping function. It is due to the mind faculty's grasping of dharmas that dharmas continuously arise and cease, undergoing constant birth, death, and change. The grasping nature of the mind faculty is categorized within the 'grasping' (upādāna) of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda). Due to the grasping of the mind faculty, there is the 'becoming' (bhava) and the cycle of birth and death (saṃsāra) in future lives. Therefore, the perception of the mind faculty plays a crucial role in both the arising and cessation of all dharmas. Broadly speaking, the mind faculty also has the function of aggregating dharmas and plays a primary role, so it should also be categorized within the aggregate of perception among the five aggregates.

The perception of the Tathagatagarbha (tathāgatagarbha, storehouse of the Thus-Come One) is relatively simple, functioning only to discern and differentiate. It operates very rapidly, never engaging in deep contemplation or pondering. It knows whatever dharma it encounters without needing thought processes such as pondering, deliberation, reasoning, or inference. It is entirely distinct from the seven consciousnesses because the Tathagatagarbha is free from ignorance (avidyā). Its wisdom is exceptionally powerful, functioning almost like an automated program for discernment, without any stagnation or pause, and does not take any dharma to heart. Due to the perception of the Tathagarbha, there is its selection and choice regarding dharmas and their seeds. Consequently, all dharmas continue to operate uninterruptedly—as one arises, another ceases; as that arises, this ceases—functioning in an orderly manner without the slightest disorder. Sentient beings often perceive the world as extremely chaotic, but this is determined by karma and is necessarily so. No matter how chaotic the world of the seven consciousnesses and the five aggregates may be, the functioning of the Tathagatagarbha is never disordered. Therefore, the perception of the Tathagatagarbha has a definitive aggregating function for the world of the five aggregates and, broadly speaking, also belongs to the category of the aggregate of perception.