大乘百法明門論解 1.52

1.52

This presents the total number to mark and list the section headings; below, the names are listed following each section. As for 'omnipresent' (sarvatraga), they can function throughout the four kinds of universality of minds; that is, they can pervade all three natures, all eight consciousnesses, all nine grounds, and all times. As for 'specific' (viniyata), they are able to arise by distinctly apprehending their respective objects. The objects apprehended are of four kinds: the desired object, the determined object, the familiar object, and the investigated object; because each apprehends differently, they are called 'specific'. The explanation will appear in the text below. As for the 'eleven wholesome ones', it is because they can only arise in wholesome minds; because they are concordant and beneficial in both this world and other worlds; and because their nature is free from fault and defilement, surpassing evils. As for 'afflictions' (kleśa), it is because their nature is subsumed under fundamental afflictions; furthermore, because they can produce the secondary afflictions, they are called fundamental distress and disturbance. 'Trouble' (惱) means disruption. They disturb and agitate sentient beings, causing them to dwell constantly in saṃsāra. As for 'secondary afflictions' (upakleśa), they are varieties of states following those fundamental afflictions and of an outflowing (niṣyanda) nature; this will also be seen in the text below. As for 'indeterminate' (aniyata), because they are unlike the preceding five categories of mental concomitants, being indeterminate with respect to wholesome, defiled, and so forth; not definitely pervading minds like contact (sparśa) and the rest; and not definitely pervading all grounds like desire (chanda) and the rest, they are not designated with a definite name.