51 Mental Associates (Caita)1. Sarvatraga: universal mental factors (always active). They are so called for they present at all areas of the function of consciousness. They present at all times, all spaces, all consciousnesses and all stages. Including five dharmas: i- Sparsa: contact: the touch of nervous system, object and consciousness.ii- Manaskra: mental engagement: the agitated factor for consciousnesses.iii- Vedan: feeling: feelings of happiness, suffering or neutral.iv- Saj: discrimination: conception, associative thinking or imagining. v- Cetan: intention: volition, evaluation, decision and actions.2. Viniyata: determining mental factors. These mental factors do their functions at determining areas of consciousness. They do not present at all times, all spaces, all consciousness and all stages. Including five factors.i- Chanda desire: aspiration. This mental state is always urged an individual to get his/her goal. It is also the motive of the diligence in order to perform the will that a person wishes to do.ii- Adhimoka: confident resolution: the identification and assessment of object correctly. The characteristic of this factor is to urge the mind to take advantage of its analysis, selection and decision in order to always grasp the stance of an individual mind.iii- Smti: memory, mindfulness or recollection. What brings the field of experience into focus and makes it accessible to insight is a mental faculty called mindfulness. It is presence of mind, attentiveness or awareness, which is a state of acute consciousness of the body and spiritual phenomena.iv- Samdhi: meditate concentration: the requisite stillness to the mind by unifying it with undistracted focus on a suitable object.v- Praj: discernment: knowledge, judgment or experience.3. Kuala: wholesome or advantageous mental factors. The factors that bring the peace and happiness for mind if they are improved. Including eleven dharmas: i- raddh: faith/trust: the mental state often makes the people believe in the things that have verified by his/her experiences.ii- Hr: shame: the feelings of guilt, sadness and embarrassment that individuals have when they know that something they have done is wrong and harm. iii- Apatrpya: embarrassment or remorse: the feeling of being extremely sorry to others for something wrong or bad when one has done.iv- Alobha: absence of greed: the non-attachment or non-grasp.v- Advea: absence of anger: non-hatred or non-feud.vi- Amoha: absence of delusion: non-stupidity or non-ignorance.vii- Vrya: effort: vigor, energy or enthusiasm. viii- Prarabdhi: pliancy or serenity: light ease, no oscillation. ix- Apramda: conscientiousness: carefulness, non-laxness.x- Upeka: equanimity: renunciation.xi- Ahis: non-harmfulness4. Klea: mental disturbances or root afflictions. The main psychological factors of human that bring the pain, conflict and suffering in mind. They include six factors: i. Rga: greed, appropriational intent, desire.ii. Pratigha: aversion or anger.iii. Mhi: stupidity or ignorance.iv. Mna: arrogance or pride. Here the pride is the disturbance or bad factor as it present in selfish of an individual. However, when people pride the traditional cultures etc. in their countries that is considered as the good factors. v. Vicikits: doubt.vi. Di: perspectivality or improper or wrong viewpoint.5. Upaklea: secondary mental disturbances or secondary afflictions. The twenty secondary mental disturbances is to depend on the root mental disturbances to present. They are also bad factors that bring the conflict and suffering if they are not completely eliminated in an individual mind. i. Krodha: wrath, belligerenceii. Upanha: resentment, enmityiii. Mraka: concealment, resist recognizing own faultsiv. Pradsa: maliciousness, spitev. rasy: jealousy, envy.vi. Mtsarya: selfishness.vii. My: deceitviii. hya: dissimulation, guile.ix. Vihis: harmfulness, x. Mada: conceit, haughtinessxi. hrkya: shamelessness, xii. Anapatrpya: non-embarrassment. xiii. Auddhatya: restlessness, excitement.xiv. Styna: mental fogginess, slow lethargy.xv. raddhya: lack of faith/trust or non-faith.xvi. Kausdya: lethargic negligence, laziness.xvii. Pramda: carelessness, non-conscientiousness.xviii. Muitasmtit: forgetfulness.xix. Vikepa: distraction. xx Asaprajanya: non-introspection, lack of (self) awareness, scatteredsness. 6. Aniyata: indeterminate or changeablemental factors. They are so called for their functions are neutral. If they link with the advantageous mental factors they will become good factors, but if they connect with the disturbance mental factors they will become bad factors. Including four factors:i- Kauktya: remorse, regret.ii- Middha: torpor, sleepy.iii- Vitarka: examination, initial mental application.iv- Vicra: investigation, discursive thought.

II.1.3. Some Concepts related to Vijaptimtrai- Four kinds of dharmas (all phenomena) kuala (good), akuala (defiled), nivtvykta (defiled non-defined), and anivtvykta (non-defiled non-defined/ unobstructed and indeterminate). The laya-vijna is unobstructed and indeterminate (non-defiled non-defined: anivtvykta).ii- Three svabhvas: nature or state (object): the object-component of consciousness is classified as being of the three kinds of states: (1) parinipanna: natural state (the state of things in themselves), (2) paratantra: state of transposed substance (the state of representations), and (3) parikalpita: state of solitary impressions (the state of mere images). The consciousness only associates with the natural state. iii- Three pramas: The modes of knowledge (subject or the valuable sources of knowledge). The functioning of the subject-component of consciousness is of three types, known as the three modes of knowledge or three valuable sources of knowledge: (1) pratyaka: direct (the veridical perception), (2) anuma: inference (or indirect perception), and (3) anupalabdi: fallacy (non-cognition or wrong perception). The modes of knowledge of the consciousness is direct perception.iv- Nine preconditions. In work Verses Delineating the Eight Consciousness Hsuan Tsang (Xuanzang) mentioned nine necessary preconditions for the production of consciousness. They are: (1) space, (2) light, (3) organ (4) state, (5) attention, (6) basis of discrimination, (7) basis of defilement and purity, (8) fundamental basis, and (9) seeds as basis (bjas).[footnoteRef:1] [1: Hsuan Tsan, Verses Delineating the Eight Consciousness, trans. Ronald Epstein, USA: Vajra Bodhi Sea, issued on May 1998: 31.]

v- Five stages of inner revolution. (1) sambhrvasth (moral provisioning), (2) prayogvasth (intensified effort), (3) prativedhvasth (stage of unimpeded penetrating understanding), (4) bhvanvasth (stage of exercising cultivation), and (5) nihvasth (stage of ultimate realization). The five stages will be discussed on chapter four (IV.3.1).