大乘百法明門論開宗義記 1.23

1.23

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.