The Eleven Wholesome Mental Factors (Part 2)

The mental factor of non-greed refers to a mind free from craving, desire, and acquisitive thoughts, not bound by dharmas, not clinging to dharmas, and liberated from dharmas. All eight consciousnesses correspond to the mental factor of non-greed, but prior to the Third Fruition, the first seven consciousnesses are sometimes without greed and sometimes with greed. When without greed, it is merely temporary non-greed towards specific dharmas; it does not mean the eradication of greed for the six sense objects but rather the suppression and subjugation of greed, preventing greedy thoughts from arising. If greed is eradicated, it is only the eradication of greed towards specific dharmas, such as quitting smoking or drinking, etc. Greed towards other dharmas still exists, and greed towards specific dharmas may arise again in the future; it is not permanent non-greed. After the Third Fruition, the first seven consciousnesses eradicate greed, with the primary focus being the eradication of lustful desire. The eighth consciousness, however, has never had greed from the very beginning; towards any dharma, it is a non-active mind, hence it is non-greedy.

The mental factor of non-hatred refers to a mind devoid of thoughts and notions of anger or resentment, inwardly calm, without aversion, not bound by dharmas, and liberated from dharmas. All eight consciousnesses correspond to non-hatred, but prior to the Third Fruition, the first seven consciousnesses are sometimes without hatred and sometimes with hatred. When without hatred, it is merely temporary non-hatred towards specific dharmas, not a thorough and permanent eradication of hatred. After the Third Fruition, the first seven consciousnesses eradicate the mental factor of hatred, no longer manifesting active hatred, though occasional remnants of habitual hatred may briefly appear and then swiftly subside. The eighth consciousness, however, has never had the mental factor of hatred from the very beginning; at no time or place does it generate hatred towards any dharma, its intrinsic nature is eternally pure, therefore the eighth consciousness corresponds to the mental factor of non-hatred.

The mental factor of non-delusion refers to a mind free from foolishness, free from ignorance, possessing wisdom capable of understanding the corresponding dharmas. All eight consciousnesses correspond to non-delusion, but it is a matter of which dharmas they correspond to and the degree of correspondence. The sixth and seventh consciousnesses become non-deluded regarding the principle of the non-self of the five aggregates after severing the view of self; their non-delusion regarding the true self, Tathāgatagarbha, begins preliminarily after realizing the mind; their non-delusion regarding liberation from the mundane world occurs after the Third Fruition; their non-delusion regarding all dharmas is attained after Buddhahood. Prior to attaining the fruitions, there is non-delusion, but only concerning specific dharmas, including worldly dharmas. The non-delusion of the five sense consciousnesses is the clear and precise knowing of the objects of the five senses. The non-delusion of the eighth consciousness is present from the very beginning; it is never foolish regarding any dharma, never inverted or confused, and devoid of ignorance.

The mental factor of diligence (virya) refers to a mind that is not lazy, is conscientious and meticulous, does not neglect its duties, does not seek ease or indulge in laziness, and does not yield in the face of setbacks. All eight consciousnesses correspond to the mental factor of diligence, but it varies in degree, timing, and duration. The diligence of the five sense consciousnesses is always accomplished under the impetus of the sixth and seventh consciousnesses; they are not actively diligent themselves. The diligence of the sixth and seventh consciousnesses arises after awakening, driven by a certain purpose regarding the Dharma, a desire to attain or achieve some goal, leading them to become diligent and unyielding, striving to abandon evil and cultivate good. The eighth consciousness is consistent from beginning to end; it is never lazy or indolent, always conscientious and meticulous, orderly and unhurried, without a moment's rest. This is the ultimate diligence, even though it has no mind of diligence itself.

The mental factor of lightness and ease (prasrabdhi) refers to states of mind such as ease, relaxation, joy, pleasure, lightness, leisure, comfort, agility, freedom, and stability—not heavy, irritable, tense, busy, weary, or bored. A mind without cultivation finds it difficult to manifest lightness and ease. All eight consciousnesses correspond to the mental factor of lightness and ease, but the first seven consciousnesses may not necessarily manifest the phenomenon of lightness and ease. Only under specific circumstances, when cultivation reaches a certain level, does the mind manifest the cultivation of lightness and ease. According to the Seven Factors of Enlightenment, this pertains to the manifestation of the enlightenment factor of tranquility (prasrabdhi-sambodhyanga), which is a prerequisite for realizing the paths of both Mahayana and Hinayana, as well as for attaining meditative absorption (dhyāna). The eighth consciousness is always in a state of lightness, ease, and freedom, without burden or encumbrance.

The mental factor of non-laxity (apramāda) refers to a mind that is neither idle nor sluggish, does not seek ease carelessly, is not perfunctory, does not indulge, does not crave pleasures, and although not extremely diligent, it resides between diligence and laxity, maintaining a balanced tension. All eight consciousnesses correspond to the mental factor of non-laxity, but the first seven consciousnesses are not necessarily non-lax; they are sometimes lax and sometimes non-lax. Only after cultivating the mind of renunciation (the aspiration for liberation) can the seven consciousnesses gradually become increasingly non-lax. The sixth and seventh consciousnesses remain in a constant state of non-laxity only after attaining the first Bodhisattva ground (bhūmi), where the mind is non-lax in the cultivation and realization of the Buddha Dharma and the work of liberating sentient beings, no longer seeking comfort in the mundane world but only seeking the continuous advancement of the path and the liberation of more sentient beings. The eighth consciousness has never been lax since beginningless kalpas; it is perpetually non-lax, constantly corresponding to the mental factor of non-laxity.

The mental factor of equanimity (upeksā) is when mental activity is in a state of equanimity—impartial, equal towards all dharmas, not dwelling on the past, not grasping at the future, with peaceful thoughts, neither sluggish nor hasty, abiding in the Middle Way, with a balanced and harmonious mental state. All eight consciousnesses correspond to the mental factor of equanimity, but the first seven consciousnesses do not necessarily manifest the mental state of equanimity. Only under conditions of meditative absorption (dhyāna) or in certain special circumstances do the sixth and seventh consciousnesses manifest the mental factor of equanimity. The five sense consciousnesses, influenced and led by the sixth and seventh consciousnesses, also exhibit equanimity. Those of the Third Fruition and above have minds that are mostly in a state of equanimity. The eighth consciousness is always in equanimity, perpetually corresponding to the mental factor of equanimity.

The mental factor of non-harming (avihimsā) means having no mind or intention to harm or oppose any person, thing, or principle. Even when the mind is antagonized, there is no desire for retaliation or to seek justice for oneself. In short, it is a mental disposition of not wishing to harm others. All eight consciousnesses correspond to the mental factor of non-harming, but the first seven consciousnesses sometimes have the mind of non-harming and sometimes do not. Only in magnanimous, broad-minded individuals does the mental factor of non-harming appear less frequently. After eradicating the mind of hatred (dvesa), the mental factor of non-harming frequently arises in the seven consciousnesses. The eighth consciousness is inherently non-harming; it treats all persons, things, and principles with compassion, without harming, retaliating, vexing, or opposing, forever corresponding to the mental factor of non-harming.