[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘百法明門論開宗義記](https://indike.org/pramana/in.bauddha.taisho.2810) › 1.23 # 大乘百法明門論開宗義記 1.23 大乘百法明門論開宗義記 1.23 - **Language:** Classical Chinese ### [1.23](https://indike.org/pramana/in.bauddha.taisho.2810.1.23) 論。遍行五者一作意二觸三受四想五思　開曰。次下隨位別列也。於中六位即分為六。此即第一遍行相也。作意謂能警心為性。於所緣境引心為業。謂此警覺應起心種引令趣境。故名作意。雖此亦能引起心所。心是主故但說引心。作謂擊發。意即心王。意之作故依主釋也。觸謂三和分別變異。令心心所觸境為性。受想思等所依為業。謂根境識更相隨順故名三和。觸依彼生令彼和合故說為彼。三和合位皆有順生心所功能說名變異。觸以彼起故名分別。和合一切心及心所令同觸境。是觸自性。既似順起心所功能。故以受等所依為業。受謂領納順違俱非境相為性。起愛為業。能起合離非二欲故。想謂於境取像為性。施設種種名言為業。謂要安立境分齊相方能隨起種種名言。思謂令心造作為性。於善惡等役心為業。謂能取境正因等相。驅役自心令造善等。無心起時無此俱五。故說此五名為遍行。遍通一切心中行故。小乘論名通大地法。 > The treatise says: 'The five sarvatraga are: 1. attention (manaskāra), 2. contact (sparśa), 3. sensation (vedanā), 4. conception (saṃjñā), 5. volition (cetanā).' / Tankuang explains: Next is the individual listing according to category. In this, the six categories are divided into six \[sections\]; this is the first, the characteristics of the sarvatraga. Attention has the alerting of the mind as its nature, and directing the mind to the cognitive object as its activity; that is, it alerts the seed of the mind that should arise and leads it to approach the object, hence it is called attention (manaskāra). Although it can also induce caittas, because the mind is the principal, it is simply said to lead the mind. Manas is the king of the mind, and kāra means to stimulate; it is the action of the mind, so it is a tatpuruṣa compound. Contact has the discernment of the transformation of the harmony of the three, causing the mind and caittas to touch the object as its nature, and serving as the basis for sensation, conception, volition, and so forth as its activity. That is, the faculty, object, and consciousness mutually conform to one another, hence called 'the harmony of the three'. Contact arises depending on them and causes them to harmonize, so it is named after them. At the stage of the harmony of the three, there is in each the function of conforming to and producing caittas, which is called 'transformation'; contact arises by means of that, hence it is called 'discernment'. Harmonizing all minds and caittas to make them together touch the object is the intrinsic nature of contact. Since it resembles the function of conforming to and producing caittas, it takes serving as the basis for sensation and so forth as its activity. Sensation has receiving the characteristics of agreeable, disagreeable, and neutral objects as its nature, and producing desire (tṛṣṇā) as its activity, because it can produce the desire for union, separation, or neither. Conception has grasping the image of an object as its nature, and establishing various verbal designations as its activity; that is, only when it establishes the delimited characteristics of an object can it subsequently give rise to various verbal designations. Volition has causing the mind to act as its nature, and engaging the mind in good, evil, and so forth as its activity; that is, it grasps characteristics of proper causes and so forth regarding the object, and drives one's own mind to produce good and so forth. There is no time when the mind arises that these five are not concomitant; therefore, these five are called sarvatraga ('omnipresent'), because they universally operate within all minds. In Hīnayāna treatises they are called mahābhūmika dharmas. > — English (machine translation) (machine translation) - [Previous: 1.22](https://indike.org/pramana/in.bauddha.taisho.2810.1.22) - [Next: 1.24](https://indike.org/pramana/in.bauddha.taisho.2810.1.24) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2810.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2810~en-mt.1.23) — English, machine translation ## Linked texts (2) - [大乘百法明門論疏](https://indike.org/pramana/in.bauddha.taisho.1837.1.81) — Classical Chinese - [唯識三十論要釋](https://indike.org/pramana/in.bauddha.taisho.2804.1.19) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2810.1.23](https://indike.org/pramana/in.bauddha.taisho.2810.1.23) · Pramāṇa