The Meaning of Wholesome Mental Factors (kuśala-caitta)

The eleven wholesome mental factors sometimes accompany the mind consciousness in its operation, and sometimes do not. Only after the mind consciousness has eliminated afflictions can they accompany the mind consciousness more often; only after the mind consciousness has completely eliminated the habitual tendencies of afflictions can they accompany it at all times, so that the mind consciousness is wholesome at every moment. But the eighth consciousness has always been wholesome, or neither wholesome nor unwholesome—there is no unwholesomeness, and no afflictive mental factors.

In an evil person, the wholesome mental factors of the seven consciousnesses appear only occasionally; in a good person, the wholesome mental factors of the seven consciousnesses appear sometimes and not at other times. After the sixth and seventh consciousnesses are transformed into wisdom, the wholesome mental factors accompany the mind consciousness on the vast majority of occasions, though occasionally they still do not appear. Only in the Buddha's seven wisdom-consciousnesses do the wholesome mental factors constantly and perpetually appear, forever accompanying the wisdom-consciousness without disappearing.

The mental factor of faith refers to believing, being convinced, and having confidence—believing in the existence of wholesome dharmas, the meritorious functions of wholesome dharmas, the power of wholesome dharmas, the principles of wholesome dharmas, the changes of wholesome dharmas, the results of wholesome dharmas, and so on. But true faith refers to right faith, faith grounded in principle, deep faith, pure faith, and wholesome faith—without wrong faith, evil faith, impure faith, or impure and unwholesome faith—being able to accept true principle, deeply believing in the merit of the Three Jewels, and having confidence that one will certainly attain buddhahood. Broadly speaking, the mental factor of faith is also trust in the dharmas one discerns, trust in one's own capacity to discern, and trust in one's own capacity to act. The mental factor of faith does not appear at all times or always manifest; it appears only under special circumstances, when it is needed and necessary. One must have deep wholesome roots and merit, and study Buddhism through kalpas, before faith can be accomplished. After having faith, one will accept it, be convinced by it, comply with it, and act accordingly. The first seven consciousnesses all correspond to the mental factor of faith; no matter what stage of cultivation one is at, the higher the stage of cultivation, the more complete the faith. The eighth consciousness also has the mental factor of faith—faith in the dharmas it itself discerns.

The mental factors of shame and remorse: shame is failing oneself, and remorse is failing others, thereby feeling uneasy, self-reproachful, ashamed, guilty, bashful, remorseful, and so on. Having shame and remorse in the mind shows that the self has been subdued, that one knows how to reflect on oneself, which accords with selflessness—one is not an arrogant person who exalts the self. The sixth and seventh consciousnesses correspond to the two mental factors of shame and remorse; no matter what stage of cultivation one is at, the higher the stage of cultivation, the stronger the sense of shame and remorse. But correspondence does not mean existence, nor does it mean they will necessarily manifest.

The mental factor of non-greed refers to the mind having no thoughts of craving, desire, or acquisitiveness, not being bound by dharmas, not clinging to dharmas, but being liberated from dharmas. All eight consciousnesses correspond to the mental factor of non-greed, but before the third fruit, the seven consciousnesses are sometimes without greed and sometimes with greed. When without greed, it is only temporary non-greed, non-greed toward particular dharmas; it is not the elimination of craving for the objects of the six sense objects, but rather the subduing and suppressing of greed so that greedy thoughts do not arise. If craving is eliminated, it is only the elimination of craving for particular dharmas, such as quitting smoking or drinking; there is still greed for other dharmas, and in the future greed may still arise for particular dharmas—it is not permanent non-greed. Only after the third fruit do the sixth and seventh consciousnesses eliminate greed, with the elimination of craving for sexual desire as the main content. The eighth consciousness, from beginning to end, has never had greed; toward any dharma whatsoever, He is a mind of non-action, and therefore without greed.

The mental factor of non-hatred refers to the mind having no thoughts or notions of hatred and resentment, the mind being calm, without a mind of aversion, not being constrained by dharmas, and being liberated from dharmas. All eight consciousnesses correspond to non-hatred; it is just that before the third fruit, the seven consciousnesses are sometimes without hatred and sometimes with hatred. When without hatred, it is only temporary non-hatred, non-hatred toward particular dharmas, not the thorough and permanent elimination of hatred. After the third fruit, the seven consciousnesses eliminate the mental factor of hatred and no longer give rise to the manifestation of hatred, but this does not rule out the occasional arising of the habitual tendency of hatred, which then quickly subsides. The eighth consciousness, from beginning to end, has never had the mental factor of hatred; at any time and place, toward any dharma, He does not give rise to hatred, and His own mind is forever pure. Therefore the eighth consciousness corresponds to the mental factor of non-hatred.

The mental factor of non-delusion refers to the mind having no delusive nature, no ignorance, and having the wisdom to clearly understand the corresponding dharmas. All eight consciousnesses correspond to non-delusion; it is only a matter of which dharmas are corresponded to and to what degree. For the sixth and seventh consciousnesses, non-delusion regarding the principle that the five aggregates are without self comes after the elimination of self-view; non-delusion regarding the true self, the tathāgatagarbha, comes initially after seeing one's true mind; non-delusion regarding liberation from leaving the mundane world comes after the third fruit; and non-delusion regarding all dharmas comes after attaining buddhahood. Before realizing the fruits, non-delusion exists only with respect to particular dharmas, including worldly dharmas. The non-delusion of the five consciousnesses is the clear and definite understanding of the objects of the five sense objects. The non-delusion of the eighth consciousness, from beginning to end, is not being deluded about any dharma, without inversion or confusion, and without ignorance.

The mental factor of diligence refers to the mind not being slothful, being conscientious and dedicated, not neglecting one's duties, not seeking ease and laziness, and not being discouraged by setbacks. All eight consciousnesses correspond to the mental factor of diligence; it is only a matter of the degree of correspondence, when it corresponds, and for how long. The diligence of the five consciousnesses is accomplished under the impetus of the mind consciousness and the manas; they will not be diligent on their own initiative. The diligence of the sixth and seventh consciousnesses arises after awakening, when they have a certain purpose regarding the dharma—wanting to obtain or achieve some goal—and only then do they become diligent and untiring, striving to eliminate evil and cultivate goodness. The eighth consciousness is consistent throughout, never lazy or slothful, conscientious and orderly, neither hurried nor slow, without a moment of rest—this is the utmost diligence, even though He has no mind of diligence.

The mental factor of tranquility refers to states of the mind such as being soothed, relaxed, joyful, pleasant, at ease, serene, comfortable, nimble, free, and stable—not heavy, agitated, tense, busy, weary, or bored. A mind without cultivation does not easily give rise to tranquility. All eight consciousnesses correspond to the mental factor of tranquility, but the first seven consciousnesses do not necessarily manifest tranquility. Only under specific circumstances, when cultivation has reached a certain level, will the mind manifest tranquility. In terms of the seven factors of enlightenment, this belongs to the manifestation of the factor of tranquility (praśrabdhi), which is a prerequisite for realizing the dharmas of both the Great and Small Vehicles, and also a prerequisite for attaining meditative concentration. The eighth consciousness has always been tranquil and at ease, without burdens or encumbrances; although He moment by moment gives rise to and upholds all dharmas, His mind is serene, at ease, and nimble.

The mental factor of non-heedlessness refers to the mind being neither idle nor sluggish, not seeking ease, not being careless, not indulging, not coveting pleasure—though not very diligent, it lies between diligence and heedlessness, with a proper balance of tension and relaxation. All eight consciousnesses correspond to the mental factor of non-heedlessness, but without cultivating to a certain degree, the seven consciousnesses are not necessarily non-heedless—sometimes heedless and sometimes not. Only after developing the mind of renunciation can the seven consciousnesses become increasingly non-heedless. The sixth and seventh consciousnesses are always in a state of non-heedlessness only after attaining the bhūmis, being non-heedless in the cultivation and realization of the Buddha-dharma and the work of delivering sentient beings, not seeking a comfortable worldly life for themselves, but only seeking the continuous advancement of the path and the delivery of more sentient beings. The eighth consciousness has never been heedless for countless kalpas; He is forever non-heedless, at all times corresponding to the mental factor of non-heedlessness.

The mental factor of equanimity of action: equanimity of action is the state of mental activity being in a state of equanimity, impartial, equal toward all dharmas, not dwelling on the past, not grasping at the future, with peaceful mental states, neither slow nor hurried, with a balanced attitude, abiding in the Middle Way. All eight consciousnesses correspond to the mental factor of equanimity of action, but the first seven consciousnesses do not necessarily manifest the attitude of equanimity of action. Only when there is meditative concentration, or under some special circumstances, do the sixth and seventh consciousnesses give rise to the mental factor of equanimity of action. The five consciousnesses, influenced and led by the sixth and seventh consciousnesses, are also in equanimity. For those of the third and fourth fruits and above, their minds are in equanimity of action most of the time. The eighth consciousness has always been in equanimity of action, forever corresponding to the mental factor of equanimity of action.

The mental factor of non-harm refers to having no mind of harm or defiance toward any person, matter, object, or principle; even when the mind is offended, one does not want to retaliate or seek justice for oneself—in short, it is a mental activity of not wanting to hurt others. All eight consciousnesses correspond to the mental factor of non-harm, but the first seven consciousnesses sometimes have a mind of non-harm and sometimes do not. Only in magnanimous and open-minded people does the mental factor of non-harm appear frequently; after the mind of hatred has been eliminated, the mental factor of non-harm of the seven consciousnesses appears constantly. The eighth consciousness has always been non-harming; toward any person, matter, object, or principle, He neither retaliates nor causes distress, nor defies, forever corresponding to the mental factor of non-harm.