The Functioning of the Wisdom Mental Factor

All eight consciousnesses possess the mental factor of wisdom (prajñā). Wisdom is illumination; without wisdom there is ignorance (avidyā). The mental factor of wisdom indicates the clarity with which the consciousness-mind cognizes the object-aspect (nimitta) it takes as its object. Of course, this clarity varies in degree: only the eighth consciousness completely and thoroughly cognizes the object-aspects it takes as objects, with no ignorance. The other seven consciousnesses cognize their object-aspects with varying degrees of clarity—not completely illuminated, still containing ignorance, and moreover the ignorance exceeds the illumination. The degree of illumination is manifested in the differing clarity toward different object-aspects, and in the differing clarity toward 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, in the course of its operation, the mental factor of wisdom of the consciousness-mind fails to function, then the operation of the consciousness-mind becomes disordered, the cognition of the corresponding object-aspects becomes unclear, and it becomes impossible to make correct, reasonable, and truthful choices, nor can choices be made promptly—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. Afterwards, when grasping the material sense-object, the mental factor of wisdom functions; 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, and the more wholesome the results. The same applies to the other consciousnesses; especially in the operation of the sixth and seventh consciousnesses, 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 illumination; 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). But the power of wisdom of the mental factor of wisdom varies in strength, and its effects differ in magnitude, so the results differ enormously.