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

The universality of the five universally interactive mental factors means that these five mental factors accompany all consciousnesses and all dharmas. Whenever consciousness is functioning, the five universally interactive mental factors are inevitably functioning. Consciousness cannot function, exist, or engage in discerning activities apart from these five mental factors. Moreover, concerning all dharmas, the five universally interactive mental factors of consciousness are also present, because within all dharmas, there must at least be the operation of the eighth consciousness and the seventh consciousness. The five universally interactive mental factors necessarily accompany the functioning of these two consciousnesses.

The mutual co-arising of the five universally interactive mental factors means that these mental factors arise and function together as a cluster. For example, when the eighth consciousness gives rise to a dharma, all five universally interactive mental factors must accompany the eighth consciousness throughout its entire operation without exception. However, the sixth and seventh consciousnesses are not necessarily like this. After the sixth or seventh consciousness applies attention (manaskāra), if there is no interest, it may not make contact (sparśa), especially the seventh consciousness (the mental faculty). After contact, it may not necessarily experience sensation (vedanā), especially the seventh consciousness. After sensation, it may not necessarily form a perception (saṃjñā), especially the seventh consciousness. After perception, it may not necessarily engage in volition (cetanā), especially the seventh consciousness. If the mental factors of the mental faculty do not proceed further, the six consciousnesses cannot manifest; even if they manifest, they will cease and vanish. Especially if the volition mental factor (cetanā) of the mental faculty does not arise, none of the six consciousnesses can arise. This reveals the kingly, governing position of the mental faculty and the extent of its authority.

The Buddha Dharma is profoundly deep. If contemplation is even slightly inadequate, deviations will arise. Yet, the vast majority of people have deviations in their contemplation, which they are unable to discover themselves and are unwilling to acknowledge. Many people, precisely because their contemplation is inadequate, have no choice but to accept the statements of famous figures one hundred percent, relying on a ready-made answer, believing it to be ultimate and reliable, without knowing its fallacy. This is an extremely common phenomenon in the current Buddhist community.