大乘百法明門論疏 1.82

1.82

此下第三別牒具陳。就中有六：第一、解遍行五，第二、解別境五，第三、解善十一，第四、解煩惱六，第五、解隨煩惱二十，第六、解不定四。此即第一解遍行五。言遍行者，於一切時恒相續起，遍八識有，名曰遍行。一作意等者，作動於心，令心數數外緣諸境，名為作意。既作意已，令其心王觸於前境，名之為觸。領納外塵覺苦知樂，如是取境，名之為受。謂於境界取其像貌，方圓等相故名為想。令心造作善、惡、無記如是等業，稱之為思。即第一解遍行訖。

From here below is the third [part], separately quoting and fully setting forth [the caitta-dharmas]. Within this there are six [sections]: first, explaining the five sarvatragas; second, explaining the five viniyatas; third, explaining the eleven kuśalas; fourth, explaining the six kleśas; fifth, explaining the twenty upakleśas; and sixth, explaining the four aniyatas. This is the first, explaining the five sarvatragas. As for 'sarvatraga' (omnipresent), they arise continuously at all times and are universally present in all eight consciousnesses, hence they are called sarvatraga. As for 'first, manaskāra, and so on': stimulating the mind so that it repeatedly directs itself outwardly to various objects is called manaskāra. Once it has been stimulated, causing the citta-rāja to come into contact with the object before it is called sparśa. Experiencing the external sensory objects, feeling pain and knowing pleasure—apprehending objects in this way is called vedanā. Apprehending the image and appearance of an object, such as marks of squareness and roundness, is called saṃjñā. Causing the mind to perform karma such as wholesome, unwholesome, and indeterminate is called cetanā. This concludes the first [section], explaining the sarvatragas.