What Does "All Together" Refer to in the Five Omnipresent Mental Factors?

The phrase "all are concomitant" in the five universally functioning mental factors refers to the fact that these five mental factors are concomitant with all consciousnesses and with all dharmas. Wherever consciousness operates, the five universally functioning mental factors are necessarily operating. Consciousness cannot operate, exist, or engage in discerning activities apart from the five universally functioning mental factors. Similarly, concerning all dharmas, the five universally functioning mental factors of consciousness are present, because in all dharmas there must be at least the operation of the eighth consciousness and the seventh consciousness. The five universally functioning mental factors inevitably accompany the operation of these two consciousnesses.

The mutual concomitance of the five universally functioning mental factors means that these mental factors arise and operate together as a cluster. For example, when the eighth consciousness gives rise to a dharma, all five universally functioning mental factors must accompany the eighth consciousness throughout its entire operation, without any one being absent. However, this is not necessarily the case with the sixth and seventh consciousnesses. After the sixth and seventh consciousnesses generate volition, if there is no interest, they may not engage in contact, especially the seventh consciousness (manas). After contact, they may not necessarily experience feeling, especially the seventh consciousness. After feeling, they may not necessarily engage in perception, especially the seventh consciousness. After perception, they may not necessarily engage in volitional formation, especially the seventh consciousness. If the mental factors of the manas do not proceed further, the six consciousnesses cannot arise. Even if they arise, they will cease and disappear, especially if the volitional formation mental factor of the manas does not manifest—none of the six consciousnesses can appear. Thus, it can be seen that the manas holds a ruling position; its authority is immense.

The Dharma is profound. If contemplation is even slightly inadequate, deviations will arise. Yet, the vast majority of people contemplate with deviations, unable to discover this themselves and unwilling to admit it. Many people, precisely because their contemplation is inadequate, have no choice but to accept the words of renowned figures 100%, relying on a ready-made answer, believing it to be ultimate and reliable, unaware of their error. This is an extremely common phenomenon in the Buddhist community today.