大乘百法明門論開宗義記 1.22

1.22

論。謂遍行五別境五善十一煩惱有六隨煩惱有二十不定有四　開曰。此六位類分也。一切心中定可得故。緣別別境而得生故。唯善心中可得生故。性是根本煩惱攝故。唯是煩惱等流性故。於善染等皆不定故。是故六位如是差別。若瑜伽論總合為五。煩惱隨煩惱皆是染法故。以四一切辨五差別。謂一切性及他時俱。五中遍行具四一切。別境唯有初二一切。善唯有一。謂一切地。染四皆無。不定唯一。謂一切性。由此五位種類差別。然此六位諸心所法。諸論雖明皆不具足。唯識論釋既最圓明。下文謹依唯識論釋。

The treatise says: 'Namely, five sarvatraga, five viniyata, eleven kuśala, six kleśa, twenty upakleśa, and four aniyata.' / Tankuang explains: This is the classification into six categories. Because they are definitely obtainable in all states of mind; because they are able to arise taking specific, distinct objects; because they can only arise in a good mind; because their nature is subsumed under the fundamental defilements; because they are solely of the nature of being the outflows of defilement; and because they are indeterminate with respect to good, defilement, and so forth: therefore, the six categories are differentiated in this way. In the Yogācārabhūmiśāstra, they are combined into five, because kleśa and upakleśa are both defiled dharmas. The differences among the five are distinguished by four kinds of 'all' (sarva): namely, all natures (sarvabhūmi/sarvajāti), all times, all grounds, and arising together. Among the five, the sarvatraga possess all four; the viniyata possess only the first two; the kuśala possess only one, namely all grounds; the defilements lack all four; the aniyata possess only one, namely all natures. Due to this, the five categories have distinct classes. However, although various treatises clarify the caitta-dharmas of these six categories, none are complete. Since the commentary of the Vijñaptimātratāsiddhi is the most perfectly lucid, the text below respectfully follows the commentary of the Vijñaptimātratāsiddhi.