The Functioning of the Wisdom Mental Factor

All eight consciousnesses possess the mental factor of wisdom (prajñā). Wisdom is brightness/lucidity; without wisdom there is ignorance (avidyā). The mental factor of wisdom indicates the clarity with which the consciousness-mind cognizes its perceived object-aspect (nimitta). Of course, this clarity varies in degree: only the eighth consciousness completely and thoroughly cognizes its perceived object-aspect, with no ignorance; the other seven consciousnesses cognize their perceived object-aspects with varying degrees of clarity—not complete lucidity, still containing ignorance, and moreover the ignorance exceeds the lucidity. The degree of lucidity is manifested in the differing clarity toward different perceived object-aspects, and in the differing clarity toward perceived object-aspects under different conditions and circumstances.

The mental factor of wisdom operates in parallel and in mixture with the other mental factors, inseparable from them. If the mental factor of wisdom fails to function while the consciousness-mind is operating, then the operation of the consciousness-mind becomes disordered, the cognition of the corresponding object-aspect becomes unclear, and it becomes impossible to make correct, reasonable, and truthful choices, nor can choices be made swiftly—the consequences can well be imagined. The mental factor of wisdom functions at every stage of the operation of the five universal mental factors, and it must also function in the operation of the other mental factors among the five particular mental factors; otherwise the consciousness-mind becomes disordered and cannot make truthful and reasonable choices.

For example, in the operation of the eye consciousness, the initial attention (manaskāra) and contact (sparśa) of the eye consciousness itself may not involve the participation of the mental factor of wisdom, but as the operation proceeds further, the mental factor of wisdom becomes involved. When the eye consciousness receives the material sense-object (rūpa-viṣaya), the mental factor of wisdom functions, and one knows what the form is; subsequently, when grasping the material sense-object, the mental factor of wisdom functions, and when making choices regarding the material sense-object, the mental factor of wisdom functions even more. The stronger the mental factor of wisdom, the wiser the choices made, and the more wholesome the results. The same applies to the other consciousnesses; especially in the operation of the sixth consciousness and the seventh consciousness, the force of the mental factor of wisdom is greater and the wisdom is stronger. However, this wisdom is divided into worldly wisdom and the wisdom of the Buddha-dharma. Worldly wisdom is in fact also ignorance, not true lucidity; it cannot lead to liberation and the attainment of Buddhahood, and perhaps quite the opposite—one may sink deep into worldly saṃsāra without realizing it.

In the operation of the particular mental factors, the mental factor of wisdom also operates simultaneously along with them. The mental factor of wisdom operates in combination with the mental factor of desire (chanda), in combination with the mental factor of determination (adhimokṣa), in combination with the mental factor of mindfulness (smṛti), and in combination with the mental factor of meditative concentration (samādhi). However, the power of wisdom of the mental factor of wisdom varies in strength, and its effects differ in magnitude, so the results differ enormously.