The Mental Factors of Sentient Beings

What mental factor is recollection? What mental factor is thought? What mental factor is investigation? What mental factor is scrutiny? What mental factor is contemplation?

What functions does the mental factor of volition (cetanā) possess? What functions does the mental factor of perception (saññā) possess?

What mental factor is understanding? What mental factor is willingness? What mental factor is hope? What mental factor is comprehension? What mental factor is intention? What mental factor is longing? What mental factor is aspiration? What mental factor is the power of aspiration? What mental factor is knowing, realizing, or cognizing? What mental factor is agreement, approval, or assent?

What mental factor is dwelling on thoughts? What mental factor is the lingering image in the mind that does not fade? What mental factor is unceasing remembrance? What mental factor is firmly holding in mind? What mental factor is unwavering resolve? What mental factor is concentrating the mind on one point? What mental factor is unwavering focus? What mental factor is innate conscience?

States of mind, characteristics of mind, temperament, disposition, and innate nature all belong to mental factors (cetasika). They can be wholesome, unwholesome, or neutral. Strictly speaking, mental factors are not limited to fifty-one; there are many. If classified minutely, there are at least hundreds or thousands. Bodhisattva Vasubandhu only roughly categorized them into fifty-one, which is not exhaustive. If the Buddha were to classify these mental factors, it would be extremely subtle. Therefore, when we study Buddhism, we can fully rely on the Buddha's words, but for others' teachings, we must use discretion and possess flexible adaptability. Even when relying on the Buddha's words, a certain degree of adaptability is necessary, as fully comprehending the Buddha's words is exceedingly difficult. Sometimes, the Buddha's words and his intended meaning have certain differences and discrepancies; they are not entirely consistent. Because sentient beings' wisdom is limited, the Buddha cannot fully express his intended meaning, often speaking implicitly and skillfully. When wisdom is insufficient, misunderstandings easily arise. Many who explain the sutras do not convey the Buddha's original intent; misinterpretations of the Dharma's meaning are too numerous and commonplace. The Buddha tolerates this, though without a mind of tolerance itself.

Among the mental factors, apart from the five universal mental factors (pañca-sarvatraga), the others do not arise frequently but only occasionally manifest. The five particular mental factors (pañca-viniyata) arise occasionally. Wholesome, unwholesome, and neutral mental factors also arise occasionally; they are not constantly present. At the stage of Buddhahood, mental factors may be constantly present. For example, the mental factor of concentration (samādhi) – the Buddha's mind is constantly in concentration, never leaving it. For example, the mental factor of wisdom (prajñā) – the Buddha's mind constantly possesses great wisdom, never lacking it. For example, the mental factor of firm conviction (adhimokṣa) – the Buddha's mind constantly firmly comprehends all dharmas. For example, the wholesome mental factors of non-greed (alobha), non-hatred (adveṣa), and non-delusion (amoha) – the Buddha's mind is perpetually and constantly free from greed, hatred, and delusion.

Each person has a unique temperament, disposition, and innate nature; everyone's mental factors differ. As complex as sentient beings' minds are, so is the world; the world is manifested by the minds of sentient beings. If all sentient beings' minds were like the Buddha's mind, the world would be much simpler and more sublime – serene and clear, or even beyond serene and clear, utterly tranquil and profoundly still, a beauty beyond accurate description by words.

Ultimately, the world will be like that. When sentient beings cultivate to the end, their minds will be that wise and simple, utterly uncomplicated. Temperament and individuality will be extinguished; disposition and innate nature will be eliminated. The mental factors will all be wholesome, without any unwholesomeness, only twenty-one in number, neither more nor less. However, dissolving the mind to this degree requires passing through three immeasurable kalpas (asaṃkhyeya-kalpa). This shows how difficult mind cultivation is; changing the mind is extremely arduous. If the mind does not change, one must endure torment – tormenting oneself and tormenting others, mutual torment. Not knowing that sentient beings share the same root, they can only torment each other and then endure it themselves.