Why Are the Mental Factors of the Mind Base Not Fewer Than Those of Consciousness?

In the cultivation and realization of Consciousness-Only, the mind-root (manas) is the core, because the tathāgatagarbha requires no guidance from anyone and needs no change. Cultivation can only be directed toward the mind-root; changing the mind-root changes a person, from an ordinary being to a buddha at the fruit stage. Only by changing the mind-root can all dharmas be changed. All ignorance resides in the mind-root; eradicating the ignorance of the mind-root leads to buddhahood, and changing the mind-root changes the seeds. When all seeds are completely purified and transformed, buddhahood is attained. The ignorance of the consciousness (manovijñāna) all originates from the mind-root; it is dependent on the mind-root that consciousness and its ignorance arise. Both consciousness and its ignorance are easy to eliminate and are by no means difficult; the difficulty lies in the mind-root. Therefore, the mental factors (caitta) of the mind-root cannot be fewer than those of consciousness; they should be roughly equal to the mental factors of consciousness. If meditative concentration and investigative power are severely lacking, one cannot realize the mind-root, let alone observe the functioning of the mind-root’s mental factors. The state of the mind-root’s operation in any dharma remains unknown and unverified, leading one to rashly deny the various mental activities of the mind-root, insisting they are activities of consciousness.

If the mind-root does not realize dharmas, ignorance cannot be eradicated. Eradicating the ignorance of consciousness alone is useless and changes nothing. As it now appears, any effort focused on consciousness is futile. The cultivation and realization of all dharmas must penetrate the mind-root to solve the fundamental problem. Once this line of thinking is clearly understood, there should be nothing more to say about the cultivation and realization of the Buddhadharma.

The Relationship Between the Mental Factors of Consciousness and Those of the Mind-Root

Question: "After the seeds of consciousness arise and form the seven consciousnesses, mental factors operate alongside them, and only then do the three natures—wholesome, unwholesome, and neutral—emerge in the conscious mind." Are these mental factors those of the mind-root? Because the mind-root contains both innate and learned tendencies, while the first six consciousnesses, when formed from the seeds of consciousness, should be pure and only acquire the three natures under the influence of the mind-root’s mental factors. Is this understanding correct?

Answer: Whichever consciousness operates, its own mental factors accompany it. Because consciousness is regulated and directed by the mind-root, once consciousness arises, its own mental factors inevitably manifest under the influence of the mind-root’s mental factors and are regulated by the mind-root. When the mind-root intends to do good, wholesome mental factors arise, inevitably prompting the wholesome mental factors of consciousness to emerge in order to carry out the mind-root’s指令. The same applies to the arising of unwholesome and neutral mental factors.

When the mind-root intends to practice generosity, it inevitably directs the six consciousnesses to carry out the specific actions. Thus, the six consciousnesses arise to cooperate with the mind-root and execute the wholesome act of giving. Therefore, the mental factors of consciousness are necessarily wholesome from the moment they arise, consistent with those of the mind-root. If the mind-root does not wish to give, then concerning this wholesome act of giving, neither consciousness nor its mental factors arise or operate. This means that whenever the mental factors of the conscious mind operate, the three natures appear. Hence, to purify the conscious mind, one need only purify the root—the mental factors of the mind-root—and then the other conscious minds will become pure as well.

When the mind-root intends to kill or commit arson, it gives rise to the six consciousnesses to accomplish this evil deed, because the specific actions of killing or arson require the six consciousnesses to be carried out; the mind-root cannot act on its own. Thus, as soon as the six consciousnesses arise, their mental factors are necessarily unwholesome, consistent with those of the mind-root. Therefore, the mind-root is endowed with all wholesome, unwholesome, and neutral mental factors, enabling the six consciousnesses to possess all mental factors for carrying out bodily, verbal, and mental actions. This contradicts the claim of some that the mind-root has only a portion of mental factors. If the mind-root’s mental factors were incomplete, it could not take charge of many matters, and without the mind-root’s authority, how could the six consciousnesses operate?

Initially, the mental factors of consciousness align with those of the mind-root. However, after deliberation, if consciousness deems a matter inappropriate, it can change its mental factors and, in turn, persuade and influence the mind-root. Consciousness can also defy the mind-root at times. For example, when the mind-root intends to do evil, consciousness may hesitate and refrain from acting; after changing its mind, it can alter the mind-root’s intention. This is the transformative influence of consciousness. Changing the mind-root always occurs through the influence of consciousness. When experiencing a certain event, consciousness reflects on its pros and cons, thereby enabling the mind-root to understand them, leading to discernment in future actions. However, the speed of this influence varies, depending on the wisdom and skillfulness of consciousness.