Emotions, in the context of the 51 mental factors.

Teaching by Lama Lhundrup, Mai-June 1997

Introduction :
The root of samsara as well as of liberation lies within the mind. We have the choice and might ask: What is the mind which is the root of samsara, and what is the mind conducive to liberation? What is actually a ‘healthy’ mind from the point of view of the Dharma, a mind that is apt to attain liberation? What is a healthy personality structure conducive to liberation?

When looking in meditation we see that a continuity of a so-called self or person at a given time cannot be found. The illusion of a ‘self’ falls apart, since there is always space between one’s thoughts, there are always moments of discontinuity. The only thing we can find are mental factors operating from instant to instant. These determine our mental functioning.

AbhiDharma, the Buddhist research into the mind and its functioning, looks at mind with the particular Buddhist question: What helps us, and what hinders us to reach enlightenment? Which factors are necessary and need to be cultivated in order to reach liberation? And which factors obstruct the path and need to be overcome? To give the answer in short, we can distinguish neutral (omnipresent and determining), virtuous, non-virtuous, and changeable mental factors or states of mind. Traditionally these are enumerated as

• 5 omnipresent factors

• 5 determining factors

• 11 virtuous factors

• 6 primary non-virtuous factors

• 20 secondary non-virtuous factors

• 4 changeable factors

These are called the 51 mental factors (tib: 'du byed kyi phung po; skr: samskara skandha), the primary mind (sems), with its accompanying mental factors (sems bjung).

A. The five omnipresent factors (kun 'gro lnga; sarvaga) (1-5)

Some factors are present in every mental act and indispensable for the perception of an object - these are therefore called the five omnipresent factors. They build up the subject-object dichotomy: going towards an object and holding onto it in order to receive some further information about that representation of an object in our mind. This describes the basic mental capacity of every sentient being enabling it to perceive an object, the simple ability to establish a relationship between mind and its objects. These omnipresent factors function (almost) simultaneously. To be aware of something perceived by mind means that these five factors are present. It cannot be otherwise.

1. Sensation (tshor-ba; vedana) is the basis for experiencing an object of the six senses (including the mental sense) as pleasant, unpleasant, or neutral. Without sensation mind could not experience its object. Sensations can be impure (deluded) or pure (accompanied by an understanding of emptiness).

2. Discrimination (identification, 'du-shes; samjna) apprehends the particular marks of an object of the six senses. Without discrimination mind could not distinguish the characteristics of the object. It could also not link it with further mental processes like giving a name to the object.

3. Intention (volition, sems-pa; cetana) which directs the mind towards an object of the six senses. Without intention mind could not go towards an object. It is identical with mental activity (karma, yid kyi las).

4. Contact (reg-pa; sparsha) which is the coming together of all three — object, sense faculty and perceiving consciousness. Without contact mind could not encounter the object and establish a relation with it. Contact provides the base for a sensation within one of the six sense fields to arise.

5. Attention (mental engagement, yid-la byed-pa; manaskara) which is the continuous, repeated movement towards a certain object of interest. Without attention mind could not remain fixed on an object of the six senses. There would be no stability.