大乘百法明門論開宗義記 1.22

1.22

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.