宗鏡錄 57.37

57.37

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.'