宗鏡錄 36.10

36.10

Answer: For one who has attained superior concentration, it is the manovijñāna in concentration, because it contemplates through actual perception. For one who has not yet attained concentration, solitary distracted manovijñāna serves as the substance of the contemplation. Next, in clarifying the mental factors: there are fifty-one dharmas, grouped into six categories. First, in generally distinguishing those associated with the various consciousnesses in the defiled state: each of the first five consciousnesses is associated with thirty-four mental factors, namely the five omnipresent, the five particular, the eleven wholesome, the three root kleśas—rāga, dveṣa, and moha—the two medium upakleśas, and the eight major upakleśas. In the sixth consciousness across the three realms and three natures, considering both concentration and distraction generally, it is fully associated with the fifty-one mental factors. The seventh consciousness is associated with eighteen mental factors, namely the five omnipresent, the four root kleśas—self-delusion, self-view, self-pride, and self-love—the eight major upakleśas, and discernment from the particular factors. The eighth consciousness is associated solely with the omnipresent mental factors. If these eight consciousnesses become undefiled, they are associated with only twenty-one mental factors, namely the omnipresent, the particular, and the wholesome dharmas. Now, clarifying the contemplating mind: it is solely of a wholesome nature, the sixth consciousness. Its associated mental factors are explained according to the mind-king: in concentration, the mental factors are only twenty-one, namely the five omnipresent, the five particular, and the eleven wholesome; or, taking either vitarka or vicāra, there are twenty-two, because vitarka is coarse and vicāra is subtle and they do not arise together; their shallow or deep deduction has thought and discernment as its substance. If associated with the mind-king in the distracted state, there are twenty dharmas, because pliant calm is removed from the aforementioned wholesome factors, as the single dharma of pliant calm is induced by concentration; only when there is concentration to enrich the body does one obtain ease and harmony, fulfilling the meaning of pliant calm; or there are twenty-one, by taking either vitarka or vicāra.