Emotions, in the context of the 51 mental factors.

Teaching by Lama Lhundrup, Mai-June 1997
#2

B. The five determining factors (yul nges byed lnga) (6-10)

Next come the five determining factors, which ascertain, determine the characteristics of an object. Their function is to stabilize the mind in going towards enlightenment, and they determine whether one will reach it or not.

1. Aspiration ('dun-pa; chanda) is the wish to obtain a desired positive, always virtuous object. It motivates the search for this object. This virtuous aspiration towards a goal triggers joyful perseverance (brtson-'grus), the fourth paramita. It includes the wish to meet and obtain the object, the wish not to be separated from the object, and the wish to fulfil one’s aspiration.

2. Determination (mos-pa; adhimoksa) further defines an object which has already been grasped with conviction. It establishes definite certainty or conviction about the object and prevents changing opinions concerning it.

3. Mindfulness (dran-pa; smrti) can also be translated as memory. It keeps the already familiar object present in mind and protects against forgetfulness and distraction.

All these three mentioned above work together as the basis of the fourth paramita, joyful perseverance. So these three are essential in order to perform an action. You have to want it, you have to be determined to do it as well as having to remain mindful of it as you are doing it (keeping it in memory). Thus one can work towards enlightenment.

4. Absorption or concentration (ting-nge 'dzin; samadhi) is the ability to focus or collect the mind one-pointedly and continuously on any given mental object, not being distracted by any other object. Mindfulness and absorption work together to form the fifth paramita (mental stability, bsam-gtan) and allow wisdom to develop. In general, when one speaks about meditative concentration, it refers to shine meditation, stabilising the mind, bringing it to rest calmly without distraction.

Absorption from the point of view of mahamudra is to be one-pointedly engaged in letting go of all clinging to the seeming reality of illusory phenomena. Do not confuse concentration with a tense state of mind. True concentration is only possible through relaxation and not being interested in anything else but the present task or object. This is true renunciation.

5. Wisdom (shes-rab; prajña) is the sixth paramita. It distinguishes the faults and qualities of an object and dispels doubts. It analyses the object from every angle. It is a mental state where one is able to distinguish completely and precisely all phenomena.

In a Buddhist context it means that one is clearly able to differentiate between what is to be given up and what is to be adopted or practised. One sees clearly what one has to strive for and what one has to abandon.

These three paramitas (joyful perseverance, mental stability and wisdom) are talked about here as the five determining factors because they decide whether and how an action is accomplished.

If there is, for example, only little wisdom present in someone, then the outcome of his actions will be different in comparison to someone who has a more complete or fully developed wisdom. If there is only little mental stability, then the mind will fluctuate, and a straight path of action cannot be followed. If there is no perseverance, an action will not be performed over a continuous period of time, and its fruits will not be obtained. That is why these are called the determining or stabilising mental factors.

From the point of view of want to help others with their psychological problems one can see that some of these ten factors are greatly lacking in people who come with demands for help. For example, there can be quite a lack of aspiration (volition), the wish to direct the mind anywhere, leading to lethargy. Or the ability to discriminate might be found lacking leading to great confusion in one’s life. Or someone might not be able to concentrate, to focus his mind on anything, which will render any attempt to help him quite futile. Everyone needs to develop these basic mental functions, and they definitely also need to be trained in retreat. That is what Dharma practice should be doing for you from the point of view of AbiDharma. All these factors are trained in retreat. They determine how we use our minds in the Dharma or in the world, how we use our life, how we put into action our choices.

C. The eleven virtuous factors (dge-ba bchu gchig; kushula) (11-22)

The next 11 mental factors are called positive ones, because they are directed towards virtue and are needed to reach enlightenment. These can never occur at the same time with any of the mental afflictions, primary (root) or secondary.

1. Faith (dad-pa; shraddha) is trust, belief, or confidence.

2. Scruple (ngo tsha shes pa; hri) is self respect, shame in relation to oneself.

3. Embarrassment (khrel yod-pa; apatrapya) is a sense of shame or respect in relation to others.

The 2nd and 3rd are both the basis of discipline, or proper conduct (tshul-khrims, šila).

4. Non-attachment (ma chags-pa; alobha) is the basis for generosity, discipline.

5. Non-aversion(zhe-sdang med-pa, advesa) is the basis for patience, discipline.

6. Non-delusion(gti-mug med-pa, amoha) is the basis of discipline and all the others.

These three are the foundations of everything virtuous, putting an end to all negative actions; they are the absence of the three main klešas of attachment, hatred and ignorance.

7. Joyful perseverance (brtson-'drus; virya) is like a "fuel" enhancing all paramitas.

8. Pliancy or Flexibility (shin-sbjangs; prashrabdhi) refers to the workability of the mind, to be able to let go of one thing in order to take up something else.

9. Conscientiousness or Self-discipline (bag yod-pa; apramada) is a state of mind, where one is very careful and conscientious about negative actions.

10. Equanimity (btang-snyoms; upersa) is not to get upset by appearances, situations and whatever, due to the fact one has meditated a lot and has cultivated one’s mind.

11. Non-harmfulness (rnam-par mi 'tshe-ba; avihimsa) is, one could say, benevolence and patience; one does not harm other beings and does not put anyone down. It is not a mere absence of being harmful, the actual nature of it is compassion.

These eleven positive factors should not be taken for granted, the practice of the Dharma trains us in them. They arise according to former deeds (karma), tendencies and circumstances. One actually has to train in them. They can be strong or weak in us, depending on our practice.

There are further positive qualities, which are implied but not mentioned explicitly in the list of these eleven. These are love, compassion, joy and equanimity; a sense of responsibility, contentment, simplicity (letting go of complications), honesty, renunciation (being a mixture of wisdom and non-attachment), devotion (faith, wisdom and openness), and self-esteem. They are all basic qualities talked about in the Dharma teachings and are often an outcome of the combination of several mental factors.