宗鏡錄 57.37

57.37

答。此申第二心所有法。此心所六位。都有五十一法。遍行有五。別境有五。善有十一。根本煩惱有六。隨煩惱有二十。不定有四。遍行者。遍四一切。四一切者。一性一切者。即三性。一善。二不善。三無記性等。二地一切者。即九地。一欲界五趣地。色界四禪四地。無色界四空四地。三時一切者。時。即同一剎那時也。此作意等五心所。皆同時起。故名時一切。四。俱一切者。俱。即遍諸心等。與八識俱。意云。此作意等五遍行。與八識心王俱起時。必有同時相應五數。又如八識俱起時。皆有遍行五數。故名俱一切。即四一切。是所行所遍。觸等五數。是能行能遍。遍者。是圓義。行者。是遊履義。緣境義。但取見分能緣四一切。不取內二分。內二分但互相緣。即不能外緣一切。又若別境欲等五數。有行非遍。行是能緣。遍是所緣。即所樂等四境。以四境不能令能緣欲等所遍緣。故名有行非遍。應以四句分別。一。是行非遍。即別境。二是遍非行。即真如。三俱句。即遍行。四俱非。即色等。顯揚論云。心所有法者。謂若法從阿賴耶種子所生。依心所起。與心俱轉相應。彼復云何。謂遍行有五。一作意者。謂能警心為性。於所緣境。引心為業。

Answer: This explains the second [category], the dharmas associated with citta. These mental factors have six categories, comprising fifty-one dharmas in total: five omnipresent, five specific, eleven wholesome, six fundamental afflictions, twenty secondary afflictions, and four indeterminate. The 'omnipresent' are omnipresent in four kinds of all-inclusiveness. The four kinds of all-inclusiveness are: first, all-inclusiveness of nature, which refers to the three natures: first, wholesome; second, unwholesome; third, indeterminate, and so forth. Second, all-inclusiveness of ground, which refers to the nine grounds: first, the ground of the five destinies of the desire realm; the four grounds of the four dhyānas of the form realm; and the four grounds of the four formless attainments of the formless realm. Third, all-inclusiveness of time: 'time' refers to the very same single kṣaṇa; these five mental factors, such as mental attention, all arise simultaneously, hence it is called all-inclusiveness of time. Fourth, all-inclusiveness of coexistence: 'coexistence' means being present with all cittas and so forth, coexisting with the eight consciousnesses. The meaning is: when these five omnipresent factors, such as mental attention, arise together with the citta-kings of the eight consciousnesses, they must have the five factors corresponding simultaneously. Furthermore, whenever the eight consciousnesses arise together, they all possess the five omnipresent factors, hence it is called all-inclusiveness of coexistence. Thus the four kinds of all-inclusiveness are what is traversed and what is pervaded; the five factors such as contact are what can traverse and what can pervade. 'Pervasive' means complete; 'traversing' means moving through, meaning taking objects as conditions. It only takes the darśanabhāga as capable of conditioning the four kinds of all-inclusiveness, not the inner two divisions; the inner two divisions only condition each other and cannot externally condition all things. Furthermore, as for the five specific factors such as desire, they have traversing but not pervasiveness: traversing is the capable of conditioning, while pervasiveness is the object conditioned—namely, the four objects such as what is desired. Because the four objects cannot cause the conditioning desire and so forth to pervade all objects, it is called having traversing but not pervasiveness. They should be distinguished with four propositions: 1. It is traversing but not pervasive, which is the specific factors; 2. It is pervasive but not traversing, which is tathatā; 3. Both, which is the omnipresent factors; 4. Neither, which is form and so forth. The Xianyang lun states: 'As for the dharmas associated with citta, they refer to dharmas that are produced from seeds in the ālaya, arise dependent on citta, and operate together and correspond with citta. What then are they? They are the five omnipresent factors: first, mental attention (manaskāra), whose nature is being able to alert the mind, and whose function is directing the mind toward its objective support.'