The Connotation of Wholesome Mental Factors

The eleven wholesome mental factors sometimes accompany the mind's functioning and sometimes do not. Only after the mind has eradicated afflictions can they more frequently accompany the mind's functioning; only after the mind has completely exhausted the habitual tendencies of afflictions can they constantly accompany the mind's functioning, at which time the mind is perpetually wholesome. However, the eighth consciousness is always either wholesome or neutral, never unwholesome, and is devoid of afflictions and associated mental factors.

In unwholesome persons, the wholesome mental factors of the seven consciousnesses appear only occasionally. In wholesome persons, the wholesome mental factors of the seven consciousnesses sometimes appear and sometimes do not. After the sixth and seventh consciousnesses are transformed into wisdom, the wholesome mental factors accompany the mind's functioning very frequently, occasionally not appearing. Only in a Buddha's seven wisdom-consciousnesses do the wholesome mental factors appear constantly, at all times, permanently accompanying the wisdom-mind without ever disappearing.

The mental factor of faith (śraddhā) refers to belief, conviction, and confidence; believing in the existence of wholesome dharmas, their meritorious functions, their power, their principles, their transformations, their results, and so forth. However, true faith specifically means right faith, reasoned faith, deep faith, pure faith, and wholesome faith, devoid of wrong faith, unwholesome faith, impure faith, or incorrect faith. It is the ability to acquiesce in correct principles, deeply believe in the merits of the Three Jewels, and have confidence that one will definitely attain Buddhahood. Broadly speaking, the mental factor of faith also refers to trust in the dharmas one discerns, trust in one's own capacity for discernment, and trust in one's own capacity for volitional action. The mental factor of faith does not always arise or manifest; it arises only under special circumstances, when it is necessary and required. It requires deep roots of wholesomeness and merit, and learning the Buddha's teachings over many kalpas, for faith to become accomplished. After having faith, one will accept, submit, comply, and act accordingly. The first seven consciousnesses are all associated with the mental factor of faith, regardless of the stage of spiritual cultivation; the higher the stage, the more complete the faith. The eighth consciousness also possesses the mental factor of faith, which is faith in the dharmas it discerns.

The mental factors of shame (hrī) and embarrassment (apatrāpya): Shame (hrī) means feeling remorse towards oneself, while embarrassment (apatrāpya) means feeling remorse towards others, thereby giving rise to feelings of unease, self-reproach, shame, guilt, bashfulness, remorse, regret, and so forth. Having a sense of shame and embarrassment in the mind indicates that the self has been subdued, that one knows how to reflect upon oneself, and that one is in accord with selflessness, rather than being an arrogant egotist who exalts the self. The sixth and seventh consciousnesses are associated with the two mental factors of shame and embarrassment, regardless of the stage of spiritual cultivation; the higher the stage, the more one possesses a sense of shame and embarrassment. However, association does not equate to existence, nor does it guarantee that they will definitely manifest.

The mental factor of non-attachment (alobha) refers to the mind being free from thoughts of craving, desire, and greed; not being bound by dharmas, not clinging to dharmas, but being liberated from dharmas. The eight consciousnesses are all associated with the mental factor of non-attachment. However, before the stage of the third fruit (anāgāmin), the seven consciousnesses are sometimes without attachment and sometimes with attachment. When without attachment, it is only a temporary state of non-attachment, or non-attachment towards specific dharmas; it is not the eradication of craving for the objects of the six sense spheres, but rather the subduing and suppression of craving so that greedy thoughts do not arise. If craving is eradicated, it is only the eradication of craving for specific dharmas, such as quitting smoking or drinking. There will still be craving for other dharmas, and craving for those specific dharmas might arise again in the future; it is not permanent non-attachment. After the third fruit stage, the sixth and seventh consciousnesses eradicate craving, with the eradication of craving for sensual desire (particularly sexual desire) as the main focus. The eighth consciousness, from beginning to end, has no attachment whatsoever. Towards any dharma, it is an unconditioned mind, hence it is without attachment.

The mental factor of non-anger (adveṣa) refers to the mind being free from thoughts and intentions of hatred or aversion; the mind is peaceful, without a mind of hatred or disgust; it is not constrained by dharmas but liberated from them. The eight consciousnesses are all associated with non-anger. However, before the third fruit stage, the seven consciousnesses are sometimes without anger and sometimes with anger. When without anger, it is only a temporary state of non-anger, or non-anger towards specific dharmas; it is not the complete and permanent eradication of anger. After the third fruit stage, the seven consciousnesses eradicate the mental factor of anger, and the manifestation of anger no longer arises. However, this does not preclude the occasional arising of the habitual tendency of anger, which then quickly subsides. The eighth consciousness, from beginning to end, has no mental factor of anger. Towards any dharma, at any time or place, it does not give rise to anger; its own mind is eternally pure. Therefore, the eighth consciousness is associated with the mental factor of non-anger.

The mental factor of non-delusion (amoha) refers to the mind being free from ignorance, free from avidyā (fundamental ignorance), possessing wisdom capable of clearly understanding the corresponding dharmas. The eight consciousnesses are all associated with non-delusion, but the question concerns which dharmas are associated and to what degree. For the sixth and seventh consciousnesses, non-delusion regarding the principle of the five aggregates being non-self arises after cutting off the view of self-identity. Non-delusion regarding the true self, the tathāgatagarbha, arises initially after realizing the mind. Non-delusion regarding liberation from the mundane world arises after the third fruit stage. Non-delusion regarding all dharmas arises after attaining Buddhahood. Before attaining a fruit, there is non-delusion, but only concerning specific dharmas, including mundane dharmas. The non-delusion of the five consciousnesses is the clear and distinct cognition of the objects of the five senses. The non-delusion of the eighth consciousness is from beginning to end; it is never ignorant of any dharma, never inverted or confused, and has no fundamental ignorance.

The mental factor of diligence (vīrya) refers to the mind being non-lazy, diligent and conscientious, not neglecting one's duties, not seeking ease or idleness, and being unyielding in the face of setbacks. The eight consciousnesses are all associated with the mental factor of diligence, but the question concerns the degree of association, when it occurs, and for how long. The diligence of the five consciousnesses is always accomplished under the impetus of the mental consciousness and the mind-organ (manas); they do not initiate diligence on their own. The diligence of the sixth and seventh consciousnesses arises after awakening, when the mind has a certain purpose regarding the Dharma, wishing to attain or achieve some goal; only then does it become diligent and non-lazy, striving to abandon the unwholesome and cultivate the wholesome. The eighth consciousness is consistent throughout; it is never lazy or idle, always diligent and conscientious, orderly, unhurried yet not slow, without a moment's rest. This is the utmost diligence, although it has no thought of being diligent.

The mental factor of tranquility (praśrabdhi) refers to states of the mind such as being relaxed, at ease, joyful, pleasant, light, peaceful, comfortable, agile, free, and stable. It is the opposite of states like heaviness, agitation, tension, busyness, weariness, and aversion. A mind that has not cultivated is unlikely to experience tranquility easily. The eight consciousnesses are all associated with the mental factor of tranquility. However, the first seven consciousnesses may not necessarily manifest the phenomenon of tranquility. Under specific circumstances, when cultivation has reached a certain level, the mind will manifest the phenomenon of tranquility. According to the seven factors of enlightenment, this corresponds to the manifestation of the enlightenment factor of tranquility (praśrabdhi-saṃbodhyaṅga). This is a prerequisite for realizing the teachings of the Lesser and Greater Vehicles, as well as a prerequisite for attaining meditative absorption (dhyāna). The eighth consciousness is always tranquil and free, without burden or fatigue. Although it instantaneously generates and sustains all dharmas, its mind is peaceful, free, and agile.

The mental factor of non-laxity (apramāda) refers to the mind being neither scattered nor lazy, not seeking ease, not being negligent, not indulging, and not craving pleasure. Although not extremely diligent, it lies between diligence and laxity, maintaining a balanced tension and relaxation. The eight consciousnesses are all associated with the mental factor of non-laxity. However, without having cultivated to a certain level, the seven consciousnesses are not necessarily non-lax; they are sometimes lax and sometimes non-lax. Only after cultivating renunciation (nirveda) do the seven consciousnesses become increasingly non-lax. The sixth and seventh consciousnesses are constantly in a state of non-laxity after entering the stage of a bodhisattva on the first bhūmi (ground). At that point, the mind is non-lax regarding the cultivation and realization of the Buddha Dharma and the work of liberating sentient beings. It does not seek a comfortable life in the mundane world for itself, but only seeks the continuous advancement of the spiritual path and the liberation of more sentient beings. The eighth consciousness has never been lax since beginningless time; it is eternally non-lax, constantly associated with the mental factor of non-laxity.

The mental factor of equanimity (upekṣā) refers to the mental state being in a state of equanimity, unbiased and impartial towards all dharmas, not dwelling on the past, not reaching out to the future, with a peaceful and even mind, neither slow nor hurried, maintaining a balanced and neutral state, abiding in the Middle Way. The eight consciousnesses are all associated with the mental factor of equanimity. However, the first seven consciousnesses may not necessarily manifest the state of equanimity. Only in the presence of meditative absorption (dhyāna), or under certain special circumstances, do the sixth and seventh consciousnesses manifest the mental factor of equanimity. The five consciousnesses, influenced and led by the sixth and seventh, are also in a state of equanimity. For those at the level of the third fruit (anāgāmin) or higher, their minds are in a state of equanimity most of the time. The eighth consciousness is always in a state of equanimity, eternally associated with the mental factor of equanimity.

The mental factor of non-harmfulness (ahiṃsā) refers to the absence of any intention to harm or oppose any person, matter, object, or principle. Even if the mind encounters opposition or offense, it does not seek revenge or seek to vindicate itself. In short, it is a mental state that does not wish to harm others. The eight consciousnesses are all associated with the mental factor of non-harmfulness. However, the first seven consciousnesses sometimes possess a non-harming mind and sometimes do not. Only in magnanimous and open-minded persons does the mental factor of non-harmfulness arise frequently. After eradicating the mind of hatred (dveṣa), the mental factor of non-harmfulness arises frequently in the seven consciousnesses. The eighth consciousness is always non-harming. It never retaliates against or harms any person, matter, object, or principle, nor does it oppose them. It is eternally associated with the mental factor of non-harmfulness.