The Cetasika Embedded in the Process of Deliberation

The term "推敲" (tui qiao) originates from the poetic anecdote of the Tang Dynasty poet Jia Dao, originally describing his mental process and diligent state while selecting words and phrases for his poetry. To find the appropriate words, the poet continuously searched his mind for vocabulary to express the intended artistic conception of the poem, accompanied by simultaneous physical gestures of pushing and knocking. Initially, it began with conscious investigation and deliberation, gradually transitioning to the investigation and deliberation of the mental faculty (manas). The investigation and deliberation by the manas are extremely subtle and concealed, to the point where the conscious mind seems inactive and thoughtless, much like Chan meditation.

What mental factors (caitasika dharma) arise when Jia Dao ponders and deliberates over words and phrases? There are the five universal mental factors (sarvatraga), the five object-specific mental factors (viniyata), and possibly wholesome mental factors (kuśala caitasika) and afflictive mental factors (kleśa caitasika). During deliberation, the mental factor of attention (manaskāra) first arises, directing the mind towards the object of deliberation. The mental factor of contact (sparśa) arises, bringing the mind into contact with the object being deliberated. The mental factor of sensation/impression (vedanā) arises, receiving and accepting the object of deliberation. The mental factor of perception/conception (saṃjñā) arises, recognizing and apprehending the object being deliberated. The mental factor of volition/formation (cetanā) arises, continuously evaluating this object until it is finally understood and settled, leading to subsequent actions. When making physical gestures of pushing and knocking with the hands, the five universal mental factors associated with the five sense consciousnesses and the sense-accompanying mental consciousness also arise.

During the application of attention, the mind is relatively concentrated; the conscious mind and manas focus on the corresponding object. The arising of the sensation mental factor (vedanā) might be less frequent than at other times, as the mind is contemplating the issue at hand. If the process of deliberation touches upon particularly sensitive mental images related to the manas, the sensation mental factor may arise. This sensation is an inner stirring and feeling, not a feeling caused by changes in the external six sense objects (āyatanas). The sensation mental factor initially means receiving, accepting, and taking in. If the problem is not received and accepted, one cannot proceed to think about it, cannot engage in volition (cetanā), cannot achieve the final result of volition, cannot make decisions or engage in subsequent mental formations (saṃskāra), and even less can wisdom arise.

Throughout the processes of perception (saṃjñā) and volition (cetanā), the mental factor of concentration (samādhi) is always present. There is also the mental factor of conviction/resolve (adhimokṣa). Adhimokṣa likely refers to correctly understanding the general meaning of the object, that is, grasping the gist, enabling one to derive reasonably sound answers, views, concepts, or conclusions regarding the object under consideration. During the process of deliberation, the mental factors of desire (chanda), mindfulness (smṛti), and concentration (samādhi) also arise. The mental factor of desire is the wish to deliberate, driving the sixth and seventh consciousnesses (mano-vijñāna and manas) to deliberate and select words and phrases. After conviction (adhimokṣa) is formed regarding the meaning of the words, the mental factor of mindfulness (smṛti) arises. Focused concentration on deliberation is the function of the mental factor of concentration (samādhi).